Journal articles on the topic 'Religion and Religious Studies not elsewhere classified'
To see the other types of publications on this topic, follow the link: Religion and Religious Studies not elsewhere classified.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Religion and Religious Studies not elsewhere classified.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Boyer, Ernest. "Teaching Religion in the Public Schools and Elsewhere." Journal of the American Academy of Religion LX, no. 3 (1992): 515–24. http://dx.doi.org/10.1093/jaarel/lx.3.515.
Full text
2
Stanley, Timothy. "Religious Print in Settler Australia and Oceania." Religions 12, no. 12 (November 25, 2021): 1048. http://dx.doi.org/10.3390/rel12121048.
Full textAbstract:
A distinctive feature of the study of religion in Australia and Oceania concerns the influence of European culture. While often associated with private interiority, the European concept of religion was deeply reliant upon the materiality of printed publication practices. Prominent historians of religion have called for a more detailed evaluation of the impact of religious book forms, but little research has explored this aspect of the Australian case. Settler publications include their early Bible importation, pocket English language hymns and psalters, and Indigenous language Bible translations. As elsewhere in Europe, Australian settlers relied on print to publicize their understanding of religion in their new context. Recovering this legacy not only enriches the cultural history of Australian settler religion, it can also foster new avenues through which to appreciate Australia’s multireligious and Indigenous heritage.
3
Glenn, H. Patrick. "Tradition in Religion and Law." Journal of Law and Religion 25, no. 2 (2009): 503–19. http://dx.doi.org/10.1017/s0748081400001235.
Full textAbstract:
To what extent can human legal thought be encompassed by the divine and share its character, or alternatively, stand free of the divine and constitute an autonomous field of normativity? Answers to these large questions may understandably differ, yet answers appear both necessary and important. If human legal thought is somehow brought within the divine, it may share its immutable character, and ossify. Islamic law, at least in its Sunni variant, may currently represent an example of this. If human legal thought stands free of divinity, it may be fundamentally lacking in authority. Examples are found in failed states, and perhaps elsewhere. The religions and laws of the world therefore provide answers, often nuanced, to the questions, and even correctives to the answers they provide. The debate turns around the notion of tradition.
4
Choudhary, Vikas K. "The Idea of Religious Minorities and Social Cohesion in India’s Constitution: Reflections on the Indian Experience." Religions 12, no. 11 (October 21, 2021): 910. http://dx.doi.org/10.3390/rel12110910.
Full textAbstract:
India has many religious groups, of which Hindus are a majority, and Muslims, Christians, Sikhs, Buddhists and Jains are minorities. India’s Constitution, adopted in 1950, departed from the existing norms of secularism in Europe and elsewhere, which suggested a strict separation of religion and state. Moreover, freedom of religion is a Fundamental Right guaranteed under the Indian Constitution. With its distinct model of secularism and special provisions for religious minorities, India’s social cohesion arrangement needs special attention. On one hand, the distinct understanding of secularism in the Indian context has led to the advancement of religious pluralism. At the same time, it has invited criticism for selective intervention in the affairs of religious communities from governments in power. The selective intervention has challenged the exclusivity of Indian secularism. This article evaluates the constitutional and theoretical ideas underlying provisions on religious minorities and freedom of religion enshrined in the Indian Constitution. It appraises the idea of religious minorities enshrined in the constitution through a discussion of the process that shaped the idea. The article reflects on the Indian experience of managing the rights of religious minorities and freedom of religion. By analysing a landmark judgement related to freedom of religion and the rights of religious minorities, the article evaluates whether the Indian Constitution advances a model of social cohesion by balancing freedom of religion and the rights of religious minorities or remains ineffective in achieving the same.
5
Peker, Efe, and Emily Laxer. "Populism and Religion." Comparative Sociology 20, no. 3 (August 4, 2021): 317–43. http://dx.doi.org/10.1163/15691330-bja10037.
Full textAbstract:
Abstract Although the populism-religion relationship is increasingly recognized in the literature, the focus has predominantly been on Western cases. This article proposes analytical tools for global comparisons. First, drawing on the ideational, performative, and strategic approaches to populism, the authors articulate how populists deploy religion in each category. Existing works have not engaged with these dimensions conjointly. Second, the authors employ this tridimensional conception to operationalize the “covert” and “overt” modes of religious populism identified in the literature. They hold that a populist movement comes closer to the former (“sacralizing the political”) or the latter (“politicizing the sacred”) depending on the extent to which it mobilizes religions in its ideas, performances, and strategies. Third, the authors exemplify these ideal types via two pairs of case studies: France and Québec (covert), and India and Turkey (overt). Finally, the authors consider how religious populisms elsewhere stack up on this spectrum, and discuss future themes for comparative research.
6
Dawson, Lorne L. "Challenging the Curious Erasure of Religion from the Study of Religious Terrorism." Numen 65, no. 2-3 (March 15, 2018): 141–64. http://dx.doi.org/10.1163/15685276-12341492.
Full textAbstract:
Abstract The role that religion plays in the motivation of “religious terrorism” is the subject of much ongoing dispute, even in the case of jihadist groups. Some scholars, for differing reasons, deny that it has any role; others acknowledge the religious character of jihadism in particular, but subtly discount the role of religion, while favoring other explanations for this form of terrorism. Extending an argument begun elsewhere (Dawson 2014, 2017), this article delineates and criticizes the influence of a normative religious bias, on the one hand, and a normative secular bias, on the other hand, on scholarship addressing the relationship between religiosity and terrorism. I examine two illustrative studies to demonstrate the complexity of the conceptual issues at stake: Karen Armstrong’s best-selling book Fields of Blood: Religion and the History of Violence (2014) and a recent article by Bart Schuurman and John G. Horgan on the rationales for terrorist violence in homegrown jihadist groups (2016).
7
Reardon, Timothy W. "Religion, Politics, and New Testament Theology: Contesting Relevance and a Constructed Category." Religions 13, no. 7 (June 22, 2022): 579. http://dx.doi.org/10.3390/rel13070579.
Full textAbstract:
It has been suggested by some, since the time of William Wrede, that biblical theology should align itself with the scientific study of religion. More recently, these appeals have been linked to a concern for the relevance of the discipline within modern universities and amid a secular, Western world. However, the category “religion” is itself complicated, and the implications of its use are not innocent. This article investigates the socially constructed nature of religion and the political discourse that shapes it in order to assess how the appropriation of this constructed category pertains to the relevance of New Testament theology as a discipline in particular, as well as how this category has already shaped New Testament studies more generally. I suggest that, rather than aiding biblical theology’s relevance, this category obscures a larger discourse that has sought to order social and political space in the modern Western world and beyond and that relevance should be sought elsewhere, including in the dialogue on alternative conceptual constructs that center those stories and persons that have been traditionally marginalized.
8
Sundström, Olle. "‘I haven’t fully understood – is shamanism religion or not?’." Temenos - Nordic Journal of Comparative Religion 54, no. 1 (July 4, 2018): 9–27. http://dx.doi.org/10.33356/temenos.73111.
Full textAbstract:
In this essay the Marxist-Leninist understanding of the concept ‘religion’ is analysed in relation to how it was applied to the so-called shamanism of the indigenous peoples of the Soviet North. The point of departure is the correspondence between the head of the Council for the Affairs of Religious Cults in the Soviet Far East and his superior in Moscow. Further, the legal consequences of the somewhat varying Soviet understandings of ‘religion’ for people adhering to indigenous worldviews and ritual traditions in the Far East is presented. The essay aims to exemplify how definitions of ‘religion’, as well as the categorising of something as ‘religion’ or not, rely on social and political circumstances, and whether one finds ‘religion’, as well as the entities classified as such, to be positive or negative for the individual and society.
9
DeMaris, Richard. "Demeter in Roman Corinth: Local Development in a Mediterranean Religion." Numen 42, no. 2 (1995): 105–17. http://dx.doi.org/10.1163/1568527952598701.
Full textAbstract:
AbstractThis study constructs a history of Demeter worship in Corinth and its environs based on archaeological finds from the Demeter and Kore sanctuary on Acrocorinth and elsewhere in the Corinthia. These finds document the changing character of Demeter devotion from the Greek to Roman period. Demeter worship survived the Roman sacking of Corinth in 146 BCE, but the reemerging cult changed: Demeter's chthonic aspect became dominant in the Roman period. The earlier Greek emphasis on fertility, substantiated by votive pottery finds from the Classical and Hellenistic periods, gave way to funerary and underwold emphases. Evidence both from the Demeter and Kore sanctuary on Acrocorinth and from Isthmia attests to the growing importance of Persephone and Pluto, the rulers of the dead, and of snake symbols, whose funerary and chthonic affinities were deeply rooted in ancient Mediterranean culture.
10
Kellison, Rosemary. "Connections, Confusions, Colonialism and the Construction of Religion: Making Sense of Fitzgerald's Discourse on Civility and Barbarity." Method & Theory in the Study of Religion 21, no. 3 (2009): 361–78. http://dx.doi.org/10.1163/157006809x460365.
Full textAbstract:
AbstractTimothy Fitzgerald's recent Discourse on Civility and Barbarity, represents an important development in his work. In this book he attempts to introduce a new argument into his overall project, illustrating a connection between the invention of “religion” that he has described elsewhere and a particular (English) colonial discourse. This essay argues that while Fitzgerald's argument shows promise, he has not yet fully succeeded in making this connection explicit. Confusion over his accounts of Locke's colonial interests, as well as the supposed universality of the discourse of civility and barbarity, indicate that Fitzgerald has more work to do.
11
Webb, Russell. "Laurence G. Thompson Chinese Religion in Western Languages. A Comprehensive and Classified Bibliography of Publications in English, French and German through 1980." Buddhist Studies Review 3, no. 2 (June 14, 1986): 170–71. http://dx.doi.org/10.1558/bsrv.v3i2.16083.
Full textAbstract:
Laurence G. Thompson Chinese Religion in Western Languages. A Comprehensive and Classified Bibliography of Publications in English, French and German through 1980. The Association for Asian Studies Monograph No. XLI, The University of Arizona Press, Tucson 1985. xlix + 302pp. $19.95
12
Hambler, Andrew. "Establishing Sincerity in Religion and Belief Claims: A Question of Consistency." Ecclesiastical Law Journal 13, no. 2 (April 26, 2011): 146–56. http://dx.doi.org/10.1017/s0956618x11000032.
Full textAbstract:
In this article it is argued that individual sincerity has become the most significant determinant of whether or not a religious or philosophical belief is to be recognised as such for the purposes of accessing putative legal protections for individuals. However, a clear test of individual sincerity has not been fully articulated by the courts in the UK or indeed elsewhere. In this context, the possibility of developing a test based in large part on consistency of individual behaviour is considered in this article, and some objections noted. The article concludes that such a test is both useful and desirable in principle, and should be developed; however, it must be applied with great care in order to remain inclusive of those who may be driven to apparent inconsistency by fear or as a result of other factors.
13
Nickel, Gordon. "‘A Religion whose Author was Meek and Lowly’." International Journal of Asian Christianity 5, no. 2 (August 30, 2022): 180–94. http://dx.doi.org/10.1163/25424246-05020003.
Full textAbstract:
Abstract The journals and letters of Abdul Masih (1776–1827) provide a lively and fascinating entry into consideration of the themes of faith and humility in South Asian Christianity. These themes were strong in the training Abdul received from evangelical chaplains of the East India Company prior to British permission for Christian mission in India. However, it is in Abdul’s reports of personal encounters with a wide variety of Muslim, Hindu, and Catholic interlocutors that the quality of meekness especially comes alive. Abdul perceived that the quality came from the teaching and example of Jesus. How was this quality to be shown in authentic faith conversation that revealed a clash of truth claims and even public calls for punishment of an ‘apostate’? When ambushed with polemic in excitable public settings? As Abdul conceived it, the ‘meekness and gentleness of Christ’ (2 Cor 10:1) dovetails nicely with a ‘boldness’ in gospel witness and a clear proclamation of the only faith that brings salvation. Remarkable, though wholly in line with his approach, was the way in which Muslim interlocutors who frequently came to dispute or reproach expressed satisfaction with Abdul by the end of the conversation. Meanwhile, Abdul humbly and faithfully ministered among Indian Christians in Agra and elsewhere as a catechist for the Church Missionary Society over a period of fourteen years.
14
Parsitau, Damaris Seleina. "LAW, RELIGION, AND THE POLITICIZATION OF SEXUAL CITIZENSHIP IN KENYA." Journal of Law and Religion 36, no. 1 (April 2021): 105–29. http://dx.doi.org/10.1017/jlr.2021.12.
Full textAbstract:
AbstractIn Kenya, debates about sexual orientation have assumed center stage at several points in recent years, but particularly before and after the promulgation of the Constitution of Kenya in 2010. These debates have been fueled by religious clergy and by politicians who want to align themselves with religious organizations for respectability and legitimation, particularly by seeking to influence the nation's legal norms around sexuality. I argue that through their responses and attempts to influence legal norms, the religious and political leaders are not only responsible for the nonacceptance of same-sex relationships in Africa, but have also ensured that sexuality and embodiment have become a cultural and religious battleground. These same clergy and politicians seek to frame homosexuality as un-African, unacceptable, a threat to African moral and cultural sensibilities and sensitivities, and an affront to African moral and family values. Consequently, the perception is that homosexuals do not belong in Africa—that they cannot be entertained, accommodated, tolerated, or even understood. Ultimately, I argue that the politicization and religionization of same-sex relationships in Kenya, as elsewhere in Africa, has masked human rights debates and stifled serious academic and pragmatic engagements with important issues around sexual difference and sexual orientation while fueling negative attitudes toward people with different sexual orientations.
15
Alberts, Wanda. "Didactics of the Study of Religions." Numen 55, no. 2-3 (2008): 300–334. http://dx.doi.org/10.1163/156852708x283087.
Full textAbstract:
AbstractIn contrast to well-established didactics of theologies, the study of religions, even though its field is becoming more and more important in schools and elsewhere in society, has not yet developed a didactic branch. This article outlines and exemplifies three tasks for didactics of the study of religions: (1) analysis of models of education about religion/s, (2) development of concepts for education about religion/s, (3) engagement in practical issues related to education about religion/s, including participation in political and public debates about religion, religious plurality, education, and religious education. Tasks 1 and 2, which may be called "inner-academic," are exemplified with research results from my study about integrative religious education in Europe. Task 3, relating to the communication of academic insights beyond academia, is regarded as a necessary complement to "inner-academic" work. In conclusion, it is argued that in order to develop didactics of the study of religions it is necessary to combine the subject knowledge and methodologies of the study of religions with insights from education. Rather than leaving this educational task to educationalists with little knowledge of our subject, the study of religions needs to establish its own didactics with respect to various educational contexts.
16
Kilde, Jeanne Halgren. "Approaching Religious Space: An Overview of Theories, Methods, and Challenges in Religious Studies." Religion & Theology 20, no. 3-4 (April 2, 2014): 183–201. http://dx.doi.org/10.1163/15743012-12341258.
Full textAbstract:
Abstract The study of religious space, both physical and imagined, has advanced significantly in the past two decades, drawing upon theoretical perspectives and analytical methods from several fields, from anthropology and historical studies, to geography and architecture, to social and literary critical theory. Marking a path through this varied landscape of approaches, this essay presents a four-part taxonomy into which most can be classified. The categories discussed are (1) Structuralist-hermeneutical approaches, (2) Socio-historical approaches, (3) Critical-spatial theory and approaches, and (4) Critical-spatial approaches from within the study of religions. This taxonomy is intended to aid scholars in clarifying their approaches to religious spaces, both physical and imagined, and thus advance the study of this constitutive component of religion.
17
Garrett, Philip. "Getting Away from ‘Religion’ in Medieval Japan." Religions 13, no. 4 (March 26, 2022): 288. http://dx.doi.org/10.3390/rel13040288.
Full textAbstract:
The concept of ‘religion’ as modern, European-derived, and therefore problematic in premodern and Asian contexts is well established, but leaves us with a problem: if the church/state sacred/secular dynamic is a modern misconception even in England, as Fitzgerald argued, then how should we go about examining the central place of specific institutions, behaviour, and belief in the workings of medieval Japanese society that have formerly been classified or understood as ‘religious’? Abandoning ‘religion’ as a separate field of study from the ‘secular’ in Japanese history has the paradoxical effect of drawing attention to the pervasive centrality of activity, performance, mentality, and observance to every aspect of medieval life. Elements of practice, performance, and the sacred were essential, core, components of the functioning of public and private governance from the imperial system to local landholding. The great temple shrine complexes of the medieval period were centres of organisation, authority, and legitimacy, which are best understood not as ‘religious’ complexes which were also ‘economic’ and ‘political’ powers, but as institutions whose authority cannot be separated out into separate (modern) categories of ‘economic’, ‘judicial’, or ‘religious’ authority. Such distinctions cut across the deeply interconnected nature of law, landholding, family, lineage, place, and belief in the period, the networks and systems by which medieval life was ordered, but they also cut across the way that they were perceived by those living within them: the ways in which people thought, behaved, and interacted with each other. In order to understand the workings of what we think of as medieval Japanese society, we must understand these connected systems as composed of elements that might look ‘religious’ or ‘secular’ to modern eyes, but which were complementary, indivisible, even, in the period.
18
Haustein, Jörg. "Religion, politics and an apocryphal admonition: the German East African “Mecca letter” of 1908 in historical-critical analysis." Bulletin of the School of Oriental and African Studies 83, no. 1 (January 31, 2020): 95–125. http://dx.doi.org/10.1017/s0041977x20000026.
Full textAbstract:
AbstractThis article analyses a Muslim missive, which was circulated in German East Africa in 1908. Erroneously dubbed the “Mecca letter”, it called believers to repentance and sparked a religious revival, which alarmed the German administration. Their primarily political interpretation of the letter was retained in subsequent scholarship, which has overlooked two important textual resources for a better understanding of the missive: the presence of similar letters elsewhere and the fourteen copies still available in the Tanzanian National Archive. Presenting the first text-critical edition of the letter, together with a historical introduction of the extant specimens and a textual comparison to similar missives elsewhere, the article argues that the East African “Mecca letter” of 1908 was nothing more than a local circulation of a global chain letter. As such, its rapid transmission was not connected to a single political agency, but was likely prompted by a large variety of motivations.
19
Knott, Kim. "Becoming a 'Faith Community': British Hindus, Identity, and the Politics of Representation." Journal of Religion in Europe 2, no. 2 (2009): 85–114. http://dx.doi.org/10.1163/187489209x437008.
Full textAbstract:
AbstractThis article offers an historical perspective on the process by which British Hindus have sought to become a 'faith community' in response to local civic pressures and the intensification of government rhetoric on harnessing the capacity of religious bodies in support of public policy, and also as an expression of Hindu nationalist and ecumenical interests. I review my earlier analysis of Hindus in Leeds, noting the four processes of institutionalisation, retraditionalisation, standardisation, and the production of community, and, through Hindu ephemera, consider these same processes for Hindus elsewhere in Britain in the period 1980 to 2006 in the context of the rise of identity politics and the return of religion to public prominence. Although these processes remain relevant, others have emerged, notably the public representation of 'Hinduism,' and the impact of a diasporic politics of Hindutva.
20
Scholes, Jeffrey. "We Will Not Shut Up and Dribble: LeBron James and the Tripartite Human Being." Religions 13, no. 2 (February 7, 2022): 148. http://dx.doi.org/10.3390/rel13020148.
Full textAbstract:
On 15 February 2018, Fox News host Laura Ingraham ended her broadcast by responding to sharply critical comments that basketball stars LeBron James and Kevin Durant made about President Trump on the issue of race. Ingraham demanded that they “shut up and dribble,” to which James responded by creating a Twitter hashtag, #wewillnotshutupanddribble that adorned t-shirts worn during his next pregame warmup. In this essay, I contend that religion and sport come together throughout the “shut up and dribble” episode by way of a tripartite Christian anthropology of body, soul, and spirit that Ingraham is unwittingly conveying and James is adopting in his own way. This anthropology, as laid out in I Thessalonians and elsewhere, not only enables the reduction of Black human beings down to their body by silencing their souls, but also provides a framework for an athlete like LeBron James to counter these attacks.
21
Etika, Tiwi, and Anne Schiller. "Kaharingan or Hindu Kaharingan." Nova Religio 25, no. 4 (May 1, 2022): 64–87. http://dx.doi.org/10.1525/nr.2022.25.4.64.
Full textAbstract:
Many scholars have addressed processes whereby local faiths have come to be classified as Hindu. In Indonesia, such classifications are of profound significance among practitioners and for the state. For some Ngaju Dayaks, an indigenous people of Indonesian Borneo, obtaining recognition of Kaharingan, the traditional faith, as Hinduism was part of a struggle for social justice. Others demand that the alliance between Kaharingan and Hinduism be dissolved. The article explores the goals and activities of two important religious organizations committed to Kaharingan’s survival and promulgation in different forms. The authors argue that differences between the two lend insight into how and why this faith is simultaneously classified as both a new and an old religion in Indonesia, as both Hinduism and not-Hinduism, and they suggest that the Kaharingan case encourages reflection on what constitutes a “new” religious movement.
22
Kunert, Jeannine, and Alexander van der Haven. "Jews and Christians United : The 1701 Prosecution of Oliger Paulli and his Dutch Printers." Studia Rosenthaliana: Journal of the History, Culture and Heritage of the Jews in the Netherlands 46, no. 1 (November 1, 2020): 71–95. http://dx.doi.org/10.5117/sr2020.1-2.004.kune.
Full textAbstract:
Abstract Numerous religious texts were printed that would have been censored, elsewhere including Jewish religious texts. Yet freedom had its limits. In August 1701, Amsterdam’s judiciary council ordered the books authored by the Danish visionary Oliger Paulli, who advocated for a new religion uniting Jews and Christians, to be destroyed. In addition, the council sentenced Paulli to twelve years, imprisonment and later to permanent banishment, while two of his printers received hefty fines for printing his books. While earlier accounts have explained Paulli’s arrest by pointing to his heretical ideas, Paulli had publicly been advocating his views without causing scandal for years. The present chapter explores an alternate reason for his arrest, focusing on his printing connections that year, which caused Amsterdam’s authorities to associate Paulli with some of Amsterdam’s most outspoken religious dissenters and critics of religious authority.
23
Beard, T. Randolph, Robert B. Ekelund, George S. Ford, Ben Gaskins, and Robert D. Tollison. "Secularism, Religion, and Political Choice in the United States." Politics and Religion 6, no. 4 (April 23, 2013): 753–77. http://dx.doi.org/10.1017/s1755048313000047.
Full textAbstract:
AbstractThe effect of religion on political behavior and attachment has been a topic of intense interest in the United States and elsewhere. Less attention has been paid to the issue of secularism. Some analysts have viewed secularism as anabsenceof religious attachment, and a number of studies have utilized indices of secularization to analyze such topics as economic development or modernization. In this article, we show that secularism, like religion, is in fact a multifaceted category, and should not be viewed as the antithesis of religiosity. Utilizing a very large sample of United States adults, we apply factor analysis to demonstrate that secularism is composed of two logically separate components, and we use these results to examine the role of secularism in political attachments. We suggest thatReligious SecularismandSocial Secularismare different motivations and have different effects on political behavior and that, politically, the marginal effects of Social Secularism are larger than Religious Secularism in all cases.
24
Rots, Aike P. "World Heritage, Secularisation, and the New “Public Sacred” in East Asia." Journal of Religion in Japan 8, no. 1-3 (December 17, 2019): 151–78. http://dx.doi.org/10.1163/22118349-00801011.
Full textAbstract:
Abstract The category “heritage” is quickly gaining importance for the study of religion, not least in East Asia. Since the 1990s, Japanese governments, entrepreneurs, and NGO s have invested heavily in heritage preservation, production, and promotion, and other East Asian countries have followed suit. UNESCO recognition is sought after by various state and private actors, who see it as a useful tool for validating and popularising select historical narratives and for acquiring national and international legitimacy. These developments have led to far-reaching transformations in worship sites and ritual practices. Drawing on recent Japanese examples, and comparing these to cases elsewhere in the region, this article constitutes a first step towards a theory of the heritagisation of religion in East Asia. It argues that the heritagisation of worship sites often entails a process of deprivatisation, turning them into public properties that are simultaneously secular and sacred. The article distinguishes between three patterns, which many worship sites and ritual practices that have been inscribed on UNESCO’s World Heritage or Intangible Cultural Heritage Lists, in Japan and beyond, follow: 1) heritage-making constitutes a type of secularisation, 2) it gives rise to new processes of sacralisation, and 3) this enables mass tourism that can lead to far-reaching transformations. Focusing on the first two patterns, the article shows how heritage-making leads to the reconfiguration of sites and practices as national, public, and secular sacred properties.
25
Abu-Ras, Wahiba, Farid Senzai, Lance Laird, and Eliza Decker. "The Influence of Religious Identity, Culture, and Values on the Practice of American Muslim Physicians." Social Sciences 11, no. 11 (October 31, 2022): 499. http://dx.doi.org/10.3390/socsci11110499.
Full textAbstract:
Many believe religion has no place in modern medical and professional fields. Nevertheless, recent studies show that religion remains integral to many people’s lives and professional practices, such as physicians. This study addresses the significance that American Muslim physicians (AMPs) attribute to their religious values in shaping their identity; and examines how the values held by self-identified Muslim physicians affect their medical practice, specialization, public roles, and civic engagement. This paper also discusses how complex lives may not be adequately addressed by theories of value derived from modernization theory and more normatively conceived Muslim ethical principles. Individual interviews were conducted with 62 AMPs. Grounded thematic analysis guided the processing of qualitative interview data. The results suggest that many of the AMPs’ religious values converge with shared cultural and professional values in the United States and elsewhere. The authors suggest that focusing on how AMPs articulate their values will lead to more humane professional, community, and healthcare settings. Regardless of the religious beliefs of professional providers, they should not ignore the impact of religion on their medical practice, especially since religion is still a vital part of many patients’ lives.
26
Walls, Andrew, and John Gray. "Ashe, Traditional Religion and Healing in Sub-Saharan Africa and the Diaspora. A Classified International Bibliography." Journal of Religion in Africa 23, no. 3 (August 1993): 292. http://dx.doi.org/10.2307/1581110.
Full text
27
Hermkens, Anna-Karina. "Rosaries and Statues: Mediating Divine Intervention in Bougainville, Papua New Guinea." Religions 12, no. 6 (May 21, 2021): 376. http://dx.doi.org/10.3390/rel12060376.
Full textAbstract:
In the Autonomous Region of Bougainville (ARoB) in Papua New Guinea, the changes of Vatican II led to significant Church reform, creating “Liklik Kristen Komuniti” (small Christian communities) that gave more responsibility to the laity. Moreover, as elsewhere in the world, Charismatic Catholicism was introduced and embraced. At the same time, private devotions, and in particular devotions to Mary, became immensely popular and powerful in Bougainville. This is partly due to the Bougainville crisis (1988–1998), which caused immense suffering, but also triggered a surge in popular devotions as people looked for spiritual guidance to deal with the hardships of the crisis. This paper shows how in the context of social and economic upheaval, charismatic popular devotions became increasingly influential with rosaries and statues becoming important mediums in facilitating healing and socio-political renewal. This shows the strength of popular devotions and the importance of material religion in particular. It also elucidates how popular devotions in Bougainville are part of global Catholic developments, as well as transnational practices that place Mary in the center of devotional practices.
28
Hsu, Sharon S., M. Elizabeth Lewis Hall, and John H. Coe. "Integration in Hong Kong: A phenomenological Study of Chinese Christian Therapists." Journal of Psychology and Theology 35, no. 2 (June 2007): 103–11. http://dx.doi.org/10.1177/009164710703500201.
Full textAbstract:
The voices of other cultures need to be heard in the growing field of the integration of psychology and theology. This study phenomenologically explored the experience of integration for Chinese Christian therapists practicing in Hong Kong. The emerging themes placed the context of integration outside of the Hong Kong culture, with psychology and Christianity as foreign to the Chinese culture. Integration was founded on a dynamic and committed relationship to God. The centrality of relationship with God led to the sharing of personal beliefs with clients as well as encouragement to seek religion in their own lives. The power of theology to meet needs that could not be met elsewhere and provide meaning where none could be found, resulted in deference to the truths of theology.
29
Freibergs, Gunar, C. Scott Littleton, and Udo Strutynski. "Indo-European Tripartition and the Ara Pacis Augustae: an Excursus in Ideological Archaeology." Numen 33, no. 1 (1986): 3–32. http://dx.doi.org/10.1163/156852786x00075.
Full textAbstract:
AbstractThe Ara Pacis Augustae or Altar of Augustan Peace, erected by the Emperor outside Rome in 9 B.C., expresses perhaps more clearly than any other monument the ideology of the Augustan Age: the peaceful union of Rome with her Empire. At the same time, in the iconography of the east and west fronts, and especially in the images on the altar table, pedestal and plinth, it contains several expressions whose structures appear consonant with the tripartite Indo-European ideology that was derived from the earliest phases of religion at Rome and elsewhere in the ancient Indo-European speaking domain by Georges Dumézil. Finally, this monument also appears to constitute a crystallized cognitive map-a visible set of reference points-in terms of which the Romans of the period could orient themselves to their contemporary circumstances, future expectations, and a past studded with subconscious echoes of their Indo-European heritage.
30
Paul, Kaushik. "Lachiri v Belgium and Bans on Wearing Islamic Dress in the Courtroom: An Emerging Trend." Ecclesiastical Law Journal 21, no. 1 (January 2019): 48–53. http://dx.doi.org/10.1017/s0956618x18000947.
Full textAbstract:
In recent years, the wearing of Islamic dress in public spaces and elsewhere has generated widespread controversy all over Europe. The wearing of the hijab and other Islamic veils has been the subject of adjudication before the European Court of Human Rights (ECtHR) on many occasions. The most recent case before the ECtHR as to the prohibition on wearing the hijab is Lachiri v Belgium. In this case, the ECtHR held that a prohibition on wearing the hijab in the courtroom constitutes an infringement of Article 9 of the European Convention on Human Rights (ECHR), which guarantees the right to freedom of religion or belief. From the perspective of religious freedom, the ruling of the Strasbourg Court in Lachiri is very significant for many reasons. The purpose of this comment is critically to analyse the ECtHR's decision in Lachiri from the standpoint of religious liberty.
31
Dehghani, Sasha. "Der Bahá’í-Glaube als Weltreligion." Zeitschrift für Religions- und Geistesgeschichte 72, no. 3 (June 23, 2020): 260–85. http://dx.doi.org/10.1163/15700739-07203004.
Full textAbstract:
For a century the Bahá’í Faith has been classified, within the German academy, as a world religion. This article highlights the major historical milestones in this process of recognition. The process was initiated on the eve of the First World War by the two Jewish Germanophone orientalists Goldziher and Vambery. In the inter-war period, the categorization of this faith as a world religion – rather than a sect of Islam, as it had once been viewed – was further propelled by academics outside the field of theology and religious studies, such as the natural scientist Auguste Forel. It was only after the catastrophic experience of World War II, a period when the German Bahá’í community evinced a spirit of resilience in the face of Nazi oppression, that scholars in the field of Christian theology and religious studies, such as Heiler, Mensching and Benz, who represented the school of Religionswissenschaft des Verstehens, began to adopt the classification of the Bahá’ís as new world religion.
32
Sauer, Christof. "Religious Freedom and Pluralistic Europe. Challenges for Christians." European Journal of Theology 29, no. 1 (December 1, 2020): 49–61. http://dx.doi.org/10.5117/ejt2020.1.006.saue.
Full textAbstract:
SUMMARY Christians in Europe face challenges regarding freedom of religion or belief which differ in magnitude or character from those facing Christians elsewhere. The 51 states associated with geographical Europe are predominantly Christian but denominationally diverse and in part highly secularised. Those which cause highest concern in global religious freedom surveys are on the fringe of Europe: populous Russia and Turkey and less populous Azerbaijan and Kazakhstan. Yet numerous western countries also give cause for concern. Problems identified are stereotyping, vilification and hate speech; violence against people and objects; state control of religious practices; excluding religion from public life; and suppressing conscience, traditional Christian ethics and truth claims. Christian responses to such challenges include descriptive, legal and spiritual approaches, such as litigation, political lobbying and campaigning, cooperative strategies, intellectual engagement and attempts at shaping culture. ZUSAMMENFASSUNG Christen in Europa stehen vor Herausforderungen im Blick auf Religions- und Weltanschauungsfreiheit, die sich in Ausmaß und Charakter von denen unterscheiden, denen sich Christen anderswo gegenübersehen. Die 51 Staaten, die mit dem geographischen Europa assoziiert werden, sind überwiegend christlich, aber konfessionell vielfältig und zum Teil stark säkularisiert. Diejenigen, die in globalen Erhebungen zur Religionsfreiheit am meisten Anlass zur Sorge geben, liegen am Rande Europas: die bevölkerungsreichen Länder Russland und Türkei sowie die weniger bevölkerungsreichen Aserbaidschan und Kasachstan. Aber auch zahlreiche westliche Länder geben Anlass zur Sorge. Als Probleme werden Stereotypisierung, Verunglimpfung und Hassreden, Gewalt gegen Menschen und Objekte, staatliche Kontrolle religiöser Praktiken, Ausschluss der Religion aus dem öffentlichen Leben und die Unterdrückung des Gewissens, der traditionellen christlichen Ethik und der Wahrheitsansprüche genannt. Christliche Antworten auf solche Herausforderungen umfassen beschreibende, rechtliche und geistliche Ansätze, wie Prozessieren, politische Lobbyarbeit und Kampagnen, kooperative Strategien, intellektuelles Engagement und Versuche die Kultur zu gestalten. RÉSUMÉ En Europe, les chrétiens font face à des problèmes en matière de liberté religieuse et de liberté de conscience, dont la nature et l’ampleur diffèrent de ceux que rencontrent les chrétiens dans d’autres parties du monde. Les cinquante-et-un États constituant l’Europe géographique sont majoritairement chrétiens, mais en même temps très divers au plan confessionnel, et en partie très sécularisés. Ceux qui suscitent le plus de préoccupations selon les enquêtes mondiales sur la liberté religieuse se trouvent à la périphérie de l’Europe : la Russie et la Turquie, très peuplées, ainsi que l’Azerbaïdjan et le Kazakhstan, moins peuplés. Cependant, la situation dans de nombreux pays d’Europe de l’ouest est également préoccupante. Parmi les problèmes constatés figurent les stéréotypes, la diffamation, les discours haineux, les actes de violence contre les personnes et les biens, le contrôle exercé par l’État sur les pratiques religieuses, l’exclusion de la religion de la sphère publique, les atteintes à la liberté de conscience et la mise en cause de l’éthique chrétienne traditionnelle et de la revendication de vérité. Pour y faire face, les chrétiens peuvent avoir recours à des approches descriptives, juridiques et spirituelles, telles que les procès, le lobbying, les campagnes politiques, les stratégies de coopération, la présentation argumentée de leurs positions, et les tentatives de façonner la culture.
33
Sauer, Christof. "Religious Freedom and Pluralistic Europe. Challenges for Christians." European Journal of Theology 29, no. 1 (December 1, 2020): 49–61. http://dx.doi.org/10.5117/ejt2020.1.006.saue.
Full textAbstract:
SUMMARYChristians in Europe face challenges regarding freedom of religion or belief which differ in magnitude or character from those facing Christians elsewhere. The 51 states associated with geographical Europe are predominantly Christian but denominationally diverse and in part highly secularised. Those which cause highest concern in global religious freedom surveys are on the fringe of Europe: populous Russia and Turkey and less populous Azerbaijan and Kazakhstan. Yet numerous western countries also give cause for concern. Problems identified are stereotyping, vilification and hate speech; violence against people and objects; state control of religious practices; excluding religion from public life; and suppressing conscience, traditional Christian ethics and truth claims. Christian responses to such challenges include descriptive, legal and spiritual approaches, such as litigation, political lobbying and campaigning, cooperative strategies, intellectual engagement and attempts at shaping culture.ZUSAMMENFASSUNGChristen in Europa stehen vor Herausforderungen im Blick auf Religions- und Weltanschauungsfreiheit, die sich in Ausmaß und Charakter von denen unterscheiden, denen sich Christen anderswo gegenübersehen. Die 51 Staaten, die mit dem geographischen Europa assoziiert werden, sind überwiegend christlich, aber konfessionell vielfältig und zum Teil stark säkularisiert. Diejenigen, die in globalen Erhebungen zur Religionsfreiheit am meisten Anlass zur Sorge geben, liegen am Rande Europas: die bevölkerungsreichen Länder Russland und Türkei sowie die weniger bevölkerungsreichen Aserbaidschan und Kasachstan. Aber auch zahlreiche westliche Länder geben Anlass zur Sorge. Als Probleme werden Stereotypisierung, Verunglimpfung und Hassreden, Gewalt gegen Menschen und Objekte, staatliche Kontrolle religiöser Praktiken, Ausschluss der Religion aus dem öffentlichen Leben und die Unterdrückung des Gewissens, der traditionellen christlichen Ethik und der Wahrheitsansprüche genannt. Christliche Antworten auf solche Herausforderungen umfassen beschreibende, rechtliche und geistliche Ansätze, wie Prozessieren, politische Lobbyarbeit und Kampagnen, kooperative Strategien, intellektuelles Engagement und Versuche die Kultur zu gestalten.RÉSUMÉEn Europe, les chrétiens font face à des problèmes en matière de liberté religieuse et de liberté de conscience, dont la nature et l’ampleur diffèrent de ceux que rencontrent les chrétiens dans d’autres parties du monde. Les cinquante-et-un États constituant l’Europe géographique sont majoritairement chrétiens, mais en même temps très divers au plan confessionnel, et en partie très sécularisés. Ceux qui suscitent le plus de préoccupations selon les enquêtes mondiales sur la liberté religieuse se trouvent à la périphérie de l’Europe : la Russie et la Turquie, très peuplées, ainsi que l’Azerbaïdjan et le Kazakhstan, moins peuplés. Cependant, la situation dans de nombreux pays d’Europe de l’ouest est également préoccupante. Parmi les problèmes constatés figurent les stéréotypes, la diffamation, les discours haineux, les actes de violence contre les personnes et les biens, le contrôle exercé par l’État sur les pratiques religieuses, l’exclusion de la religion de la sphère publique, les atteintes à la liberté de conscience et la mise en cause de l’éthique chrétienne traditionnelle et de la revendication de vérité. Pour y faire face, les chrétiens peuvent avoir recours à des approches descriptives, juridiques et spirituelles, telles que les procès, le lobbying, les campagnes politiques, les stratégies de coopération, la présentation argumentée de leurs positions, et les tentatives de façonner la culture.
34
Courville, Mathieu E. "Part Lion, Part Wolf." Studies in Religion/Sciences Religieuses 45, no. 3 (July 10, 2016): 415–38. http://dx.doi.org/10.1177/0008429816637637.
Full textAbstract:
In this essay, I begin by examining arguments concerning “Orientalism” from the work of the late Edward W. Said. I then highlight the way that Kurban Said’s novella Ali and Nino is indebted to this tradition, the author relying upon it in order to create a complex world within a few pages. On the one hand, this novella is a wonderful work of art with which to work out some of Edward Said’s key ideas, and on the other hand, appreciating Edward Said’s key ideas is also crucial for a better appreciation of this novella’s complexity. The second part of the paper focuses on the novella itself, so as to think of Ali and Nino with Edward Said’s critique of Orientalism in the foreground of one’s mind. In conclusion, I not only highlight why this also sheds light on art and literature, religion and politics, history and current affairs, in such a geopolitically important area as the Caucasus as well as elsewhere the world over; I also point out parallels between the Orientalist stereotypes examined in this essay and key ideas from ascetic religious traditions.
35
Türesay, Özgür. "Between Science and Religion: Spiritism in the Ottoman Empire (1850s-1910s)." Studia Islamica 113, no. 2 (December 5, 2018): 166–200. http://dx.doi.org/10.1163/19585705-12341375.
Full textAbstract:
Abstract Spiritism reached the Ottoman Empire very quickly via the European and Levantine communities in Istanbul in the 1850s. At the outset of 1910, spiritism had become a very popular topic in the press. Spiritist publishing burst in Ottoman Turkish is connected to the environment of a more or less liberal press in the aftermath of the Young Turk revolution of 1908. As was the case in the history of spiritism elsewhere, in the Ottoman Empire reactions against spiritism came mainly from two intellectual circles: the positivistic (or scientific and materialist) ones and the non-positivistic (or religious-spiritual and anti-materialist) ones. Besides, all this spiritist, para-spiritist and anti-spiritist publishing activity involved a respective translation activity into Ottoman Turkish, which enhanced cultural transfer processes.
36
Wilson, M. P. "St John, The Trinity, and The Language of the Spirit." Scottish Journal of Theology 41, no. 4 (November 1988): 471–84. http://dx.doi.org/10.1017/s0036930600031756.
Full textAbstract:
It would be dishonest not to begin with Austin Farrer, for what follows has grown out of a long-held admiration for that sadly neglected writer. Throughout his life, Farrer was concerned with the role played in our lives by imagination, inspiration and creativity. He saw that creation was shot through with the imprint of its Maker, and in the classical Christian tradition understood the shaping of all life in the material world to be the work of the Holy Spirit. At all levels of creation, inspiration, creativity and spiritual indwelling are the hallmarks of God's activity. For Farrer, natural religion and divine revelation are but two sides of the same coin. The key to all is the point at which they coincide most clearly, namely Jesus. Of Farrer's Christology I have written elsewhere. Such technical discussions are not our present business. Our task is to take the supreme Christian claim about the nature of God, namely the scandalous doctrine of the Trinity, and through the words of St John (whose influence on Farrer's understanding of Jesus was central) try to describe a practical understanding of the work of the Holy Spirit which employs the doctrine of the Trinity as the key-stone of Christian theology and experience.
37
Burstein, Miriam Elizabeth. "“In Ten Years There Is an Increase of 450 Priests of Antichrist”: Quantification, Anti-Catholicism, and theBulwark." Journal of British Studies 56, no. 3 (July 2017): 580–604. http://dx.doi.org/10.1017/jbr.2017.65.
Full textAbstract:
AbstractThe Scottish Reformation Society'sThe Bulwark(1851–present) was the Victorian era's most influential anti-Catholic periodical, a reputation based on its self-proclaimed devotion to “facts.” Attempting to counter a unified Catholic Church in a period of pronounced intra-Protestant conflict, theBulwarksought to root religious controversy in the increasingly popular phenomenon of statistical inquiry. TheBulwark’s obsession with collating and interpreting religion-based numbers was unique not for its existence, but for its sheer extent. It thus exemplifies how “official” statistical documents, methods, and conclusions were translated into the concerns of popular religious culture. In particular, theBulwark’s ongoing surveys of Catholicism's “progress,” intended to frighten Protestants into action, weaponized statistical discourses that were used in more measured fashion elsewhere. To that end, theBulwarkargued that only Protestants had the right mindset to put religious statistics into a proper explanatory framework, whereas Catholics manipulated their own data for dishonest rhetorical purposes that theBulwarkdisclaimed. TheBulwark’s statistical turn, which bypassed the sectarianism of its theological articles, positioned it as a voice uniting the interests of all Protestant readers against Parliament's dangerously tolerant brand of liberalism.
38
YURASOV, IGOR А., MARIA А. TANINA, and VERA A. YUDINA. "DIGITAL RELIGIOUS PROTEST IN PROVINCIAL RUSSIAN CITIES: RELIGIOUS IDENTITY AND FORMS." Study of Religion, no. 2 (2021): 110–18. http://dx.doi.org/10.22250/2072-8662.2021.2.110-118.
Full textAbstract:
Digitalization trends that have been actively developing in the Russian Federation over the past ten years have an impact on the protest moods of people who share a religious worldview. The authors of the publication were interested exclusively in digital forms of protest activity within the traditional confessions of Russian provincial cities, namely Orthodoxy and Islam. In view of the small number of people who profess Judaism in the provincial cities of the Russian Federation, and because of the dogmatic foundations of traditional Buddhism, which is extremely negative to any form of protest against existing political, economic, and social realities, these denominations have not given any significant examples of virtual protest on the Internet. The authors clearly distinguish between legal forms of digital protest in the religious semiosphere and forms of religious extremism and xenophobia, which are also beyond the scientific interest of the authors of this study. The subject of this analysis is the forms of virtual protest activity on the Internet, which are classified in the following areas: protest against religion as an institution that protects the existing political, economic, and social foundations of Russian society from the point of view of atheism and other faiths and religious systems; protest against the existing official confessional hierarchy within the normative religious discourse; protest against internal confessional dogmas aimed at reform or division...
39
Meuleman, Johan. "Dakwah, competition for authority, and development." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 167, no. 2-3 (2011): 236–69. http://dx.doi.org/10.1163/22134379-90003591.
Full textAbstract:
Da`wah – usually spelt dakwah in Indonesian – has been an important aspect of Islam from its very birth. Since the late nineteenth century, however, as a result of political and social transformations it has taken new forms. In one form or others, da`wah has been practised by a large variety of Islamic movements and organizations. Although complementary to each other in certain cases, in others their relations have rather been characterized by competition for authority and power, not only between various da`wah organizations, but also, through these organizations, between regimes, categories of religious and social leaders, and social categories of Muslims. For this reason, da`wah has had important dimensions beyond the domain of religion proper. Moreover, da`wah has been connected to political and social causes such as the struggle against communism and Christianity – sometimes emulating them in certain respects – and community development. Quite a few da`wah initiatives, state-sponsored or non-governmental, have taken transnational scopes. Indonesian dakwah has shared most of the above features. This article, analyzing dakwah in Indonesia, confirms their existence and adds to their understanding. It substantiates theories on the objectification of Islam in modern societies: the spread of mass education has led to the fragmentation of religious understanding, which has stimulated a fierce competition for religious authority and the control of religious institutions and organizations. Just as in many other Muslim-majority countries, in Indonesia the state has played a prominent role in the development of mass education, the ensuing competition for religious authority, as well as the functionalization of religion. As was the case elsewhere, in Indonesia dakwah has had important dimensions beyond the religious domain. On the other hand, Indonesian dakwah has shown a number of particularities. In order to illustrate the combination of similarities with da`wah as it developed elsewhere and Indonesian particularities, the article pays particular attention to dakwah pembangunan – development da`wah – of the New Order period. It concludes that, although both the functionalization of Islam for the benefit of economic development and state involvement in religious beliefs and practices have been known in other countries, dakwah pembangunan was a unique, Indonesian phenomenon.
40
Duban, James. "From Emerson to Edwards: Henry Whitney Bellows and an “Ideal” Metaphysics of Sovereignty." Harvard Theological Review 81, no. 4 (October 1988): 389–411. http://dx.doi.org/10.1017/s0017816000010178.
Full textAbstract:
The date was 19 July 1859; the occasion, the commencement address at the Harvard Divinity School. Twenty-one years earlier, as Henry Whitney Bellows well knew, Ralph Waldo Emerson had there delivered the famous Divinity School Address, which offended the Unitarian faculty by berating historical Christianity, by advancing that the moral and religious sentiments were synonymous, and by claiming that intuitive apprehension of these sentiments could elevate persons to Christ-like stature. The ensuing “miracles controversy”—including, on the one hand, Andrews Norton's charges about “The Latest Form of Infidelity” and, on the other, George Ripley's, Theodore Parker's, and (early on, at least) Orestes Brownson's efforts to establish a “religion of the heart” by championing Kant over Locke—has been chronicled elsewhere. More to the present point is the way that, at a time when heated controversy over Emerson and his intuitionalist disciples might have seemed dated, Bellows attacked the self-reliant tendencies of Emerson's 1838 address: “The Emersonian and transcendental school at home, acknowledge[s] only one true movement in humanity—the egoistic—the self-asserting and self-justifying movement—which is Protestantism broken loose from general history.” Such criticism was hardly unprecedented in the school of divinity from which Bellows himself had graduated just a year before Emerson would deliver the Divinity School Address; nor would the faculty at Harvard have deemed Bellows innovative in chastising “the transcendental philosophy” for “making the … human and the divine, the natural and the supernatural, one and the same.
41
O'FLAHERTY, NIALL. "WILLIAM PALEY'S MORAL PHILOSOPHY AND THE CHALLENGE OF HUME: AN ENLIGHTENMENT DEBATE?" Modern Intellectual History 7, no. 1 (February 26, 2010): 1–31. http://dx.doi.org/10.1017/s1479244309990254.
Full textAbstract:
This essay offers a reassessment of William Paley's Principles of Moral and Political Philosophy (1785). It focuses on his defence of religious ethics from challenges laid down in David Hume's Enquiry Concerning the Principles of Morals (1751). By restoring the context of theological/philosophical debate to Paley's thinking about ethics, the essay attempts to establish his genuine commitment to a worldly theology and to a programme of human advancement. This description of orthodox thought takes us beyond the bipolar debate about whether intellectual culture in the period was religious or secular: it was clearly religious; the question is: what kind of religion? It also makes questionable the view that England was somehow isolated from so-called Enlightenment currents of thought that were thriving elsewhere on the Continent. The “science of man”, far from being the sole preserve of Scottish and continental thinkers, also provided the basis for moral thought in eighteenth-century England.
42
Kouamé, Nathalie, and Vincent Goossaert. "Un vandalisme d'État en Extrême-Orient? Les destructions de lieux de culte dans l'histoire de la Chine et du Japon." Numen 53, no. 2 (2006): 177–220. http://dx.doi.org/10.1163/156852706777974504.
Full textAbstract:
AbstractThroughout Chinese and Japanese history, state initiatives have led to the physical destruction of buildings of worship, for a large variety of reasons. The authors, historians of Japan and China respectively, attempt to analyse the whole breadth of such cases of destruction, asking how and why physical violence can be part of a religious policy. The notion of 'vandalism', created during the French Revolution to label the revolutionary state's destruction of church property and other symbols of the past, seems a stimulating way of thinking about this kind of violence that should not be taken for granted or as inevitable consequences of state control over religion. Far from incidental, the authors argue, destroying temples was often a purposeful, well thought out choice within a larger repertoire of ways to deal with religious institutions.The first part of the article sketches a typology of destruction according to context and motivation, ranging from an authoritarian reorganization of space (destruction might then be mitigated by reconstruction elsewhere) to targeted retaliation, to comprehensive repression. While not all types of 'vandalism' are attested in both China and Japan, cultural-political influences between the two areas, and some shared religious culture, make the comparison illuminating. The second part of the article deals with the symbolical-political meanings of the destructive praxis.
43
Theojaya, Simeon. "Essentiality and Responsibility in Times of Crises Anthropodicy beyond the Limits of Reason Alone." International Journal of Public Theology 16, no. 3 (October 18, 2022): 305–19. http://dx.doi.org/10.1163/15697320-20220054.
Full textAbstract:
Abstract The COVID-19 pandemic has exposed global dependency on essential workers and the susceptibility of social dynamics. Essentiality is a haunting primordial issue because it is still defined by socio-economic functions rather than people’s worth as human beings. For Marx, Feuerbach’s concept of homo deus is an inversion of Christian anthropology which ends as a mere ‘theological nicety’. In response to Marx, I hold that religion is an efficient ideology that transcends abstraction. The current crisis shows that religion’s problem lies elsewhere: it can be counterproductive to social causes and hardly fit inside the limits of reason. Elaborating Lévinas’s concern over theodicy, I appeal to anthropodicy as an impetus for religious ideology to embrace vulnerability and nurture solidarity. After Lévinas, I reinterpret essentiality as a responsibility that surpasses our rationality. With the alignment of essentiality and responsibility, anthropodicy can support religious ideology to welcome the vulnerable others and encourage social responsibility.
44
Chadha, Astha. "Review of Religion in International Relations Theory." International Journal of Religion 3, no. 1 (June 1, 2022): 3–18. http://dx.doi.org/10.33182/ijor.v3i1.2142.
Full textAbstract:
While religion’s presence in society is not disputed, its significance in international relations (ir) and the severity of its challenge to the largely ‘secular’ international relations discipline (IR) is still debatable. Also noteworthy is the way IR (theoretical) literature has defined and considered religion: caged in certain dimensions and constrained to specific roles. While Huntington started the debate on civilizational conflicts, several studies in the past few decades have contested the validity of not only ‘warring’ civilizations thesis but also how to incorporate religion in IR. There are fewer studies that discuss in-depth, various theoretical challenges that different groups of scholars have tried to tackle in IR, and the main gaps in those studies. This paper seeks to fill that gap by proposing a different review of the existing IR literature, i.e., in light of key trends in the IR’s quest to incorporate religion into existing theories or newer frameworks. In that context, the paper argues that key works in the field can be classified according to where they place religion in (existing) IR. Three important developments in the IR scholarship as thus proposed: i) studies incorporating Religion in traditional IR theory, ii) Religious IR theories/approaches and frameworks of analysis, and iii) finding secular in the post-secularizing IR. The paper examines the above trends in detail and critically analyzes each development, followed by a brief discussion on the methodological avenues for studying different religions under the same framework.
45
Hawthorne, Sîan Melvill. "Displacements: Religion, Gender, and the Catachrestic Demands of Postcoloniality." Religion and Gender 3, no. 2 (February 19, 2013): 168–87. http://dx.doi.org/10.1163/18785417-00302002.
Full textAbstract:
In this paper I examine the uneasy intersection between ‘religion’, ‘gender’ and ‘postcoloniality’ as it is staged in the sub-field of religion and gender within religious studies and theology. Noting the lack of sustained attention in this field to those postcolonial challenges that might question the prioritization of gender as the site from which critique should be originated, and suggesting that this neglect might compromise the assumption that, because of its alignment with the politics of the marginal, it is comparatively less implicated in colonial knowledge formations, I argue that scholars of religion and gender risk perpetuating imperialist figurations found elsewhere in the academic study of religions. I propose the figure of the catachresis, as theorized by Gayatri Spivak, as a potential step towards displacing those European concept-metaphors and value-codings that both derive from imperialist ideologies and sustain the fiction operational within much, though not all, religion and gender scholarship of a generalizable or normative epistemic subjectivity. I suggest these ideologies ultimately prevent an encounter with the women and men who exist beyond this mode of production and whose priorities may be configured entirely differently to those that seem currently to inform and produce the intellectual itineraries of the field.
46
Wijayanti, Tri Yuliana. "The Concept Of Inter-religious Life In The Medina Charter And Nostra Aetate." Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid 25, no. 1 (June 29, 2022): 69–83. http://dx.doi.org/10.15548/tajdid.v25i1.4144.
Full textAbstract:
The diversity of society gives rise to the diversity of beliefs and religions held by the community. However, unfortunately the progress of people's lives is not followed by the progress of inter-religious relations which cannot be separated from the protracted conflict. Followers of a religion often doubt the purpose of realizing inter-religious harmony initiated by a religion, even though there are two major world religions that both have religious documents that contain the concept of inter-religious life, namely Nostra Aetate (Catholic) and Medina Charter (Islam).This study was structured to answer academic problems, including (1) knowing the concept of inter-religious life in the Medina Charter, (2) knowing the concept of inter-religious life in Nostra Aetate, and (3) comparing the concept of inter-religious life in the two documents. This research, which is classified as comparative religious research and uses a deductive analysis knife. Based on the results of the analysis, it was found that the concept of inter-religious life in the Medina Charter is understood that every individual has the right to freedom of religion and emphasis on inter-religious unity. The concept of inter-religious life in Nostra Aetate contains several points of meaning. As for after the two documents were compared, it was found that the difference lies in the content of the text and the views of other people. The parallel side lies in the goal of the concept of inter-religious life. Further research in historical and linguistic studies will be able to further complement this study.
47
Monalisa, Siti Monalisa, and Fakhri Hadi. "Algoritma C4.5 dalam Penentuan Jurusan Siswa Baru." Ultimatics : Jurnal Teknik Informatika 12, no. 2 (December 29, 2020): 108–13. http://dx.doi.org/10.31937/ti.v12i2.1838.
Full textAbstract:
Based on ministerial regulations for curriculum 13 regarding specialization majors at the high school level from of entering class X. Then MAN 1 Inhil applied departmental arrangements that begin by including several indicators that are consistent with the results of testing, interviews, and student interest. Assessing in this departmental setting is very simple by summing each indicator's values and gathering the whole to produce an average value. If the value is fulfilled then the student is grouped based on their interests. This can lead to errors in the school's decision-making because this can lead to responses to student interests. Therefore we need methods and algorithms to help make decisions well. One algorithm that can be used is C4.5 algorithm which is an extension of ID3. The C4.5 algorithm used to classify majors with three indicators namely Natural Sciences, Social Sciences and Religion. The results showed that based on 360 data form the recapitulation result of student registrans, 71 data were obtained that had religious majors, 71 religious data were classified completely by C4.5. Furthermore, of the 144 data that have natural science majors, 123 data are fully classified, 20 data are approved as IPS, and 1 data is classified as religion. Of the 146 data that have majors in social studies, 120 are correct rules, 25 data are classified as natural sciences. Thus it can be concluded that the C4.5 algorithm has a success rate of 87.22% so that it can be used in decision making where most of the data is numeric.
48
Broberg, Maximilian, and Anna Wrammert. "What Teachers Think and Students Know." Prismet 71, no. 1 (April 7, 2020): 59–74. http://dx.doi.org/10.5617/pri.7878.
Full textAbstract:
In Sweden, media in various forms act as one of the main settings where young people encounter religion, both in schools and elsewhere. With a seemingly ever-expanding development of communication technology, researchers and politicians alike are arguing for the need to educate our citizens in media literacy. By applying the concept of multiple media literacy, this article argues for a more nuanced view of the skills needed to critically engage with various kinds of media. By analysing interview material of both teachers and students, the article concludes that increased focus within RE on how various mediums operate, and on the complex nature of social media, would likely result in a richer media literacy for students and teachers alike.Keywords: multiple media literacy; mediatization; pupil perspectives; religious studies
49
Ownby, David. "The Falun Gong in the New World." European Journal of East Asian Studies 2, no. 2 (March 24, 2003): 303–20. http://dx.doi.org/10.1163/15700615-00202006.
Full textAbstract:
Despite the polarised debate which has raged in the media over whether the Chinese spiritual movement Falun Gong should be seen as an ‘evil cult’ or as an innocent ‘cultivation system’, there is little doubt that most objective Western scholars would categorise Falun Gong as a new religious movement (many of which have also been accused rightly or wrongly of being ‘cults’ or ‘sects’). Indeed, the controversy surrounding Falun Gong has attracted considerable media and scholarly attention, so that the Falun Gong is now undoubtedly the best known of Chinese new religious movements and, as I argue elsewhere, a key to the reevaluation of a centuries-old tradition of popular religious practice in China which has long been condemned and suppressed by Chinese authorities. The present article, based on fieldwork in North America, on research in Falun Gong written sources and on my previous work in the history of Chinese popular religion traces a portrait of Falun Gong practices both in China and in North America.
50
Giordan, Giuseppe, and Siniša ZrinŠČak. "One pope, two churches: Refugees, human rights and religion in Croatia and Italy." Social Compass 65, no. 1 (February 5, 2018): 62–78. http://dx.doi.org/10.1177/0037768617745481.
Full textAbstract:
This article analyses the responses of the Catholic Church in Croatia and Italy to the refugee crisis, particularly the churches’ discourses on human rights issues and positions in public debates on refugees and migrants. Although both Catholic churches followed the Church’s teachings on ‘strangers’, associated with providing concrete help to people in need, the Catholic Church in Croatia pursued what can be classified as a charitable approach, while the Catholic Church in Italy followed solidarity and utilitarian approaches. Equally, the Catholic Church in Croatia remained a silent public actor in the refugee crisis, while the Catholic Church in Italy became a prominent actor in public debates, engaging with human rights discourses. The selective and ambivalent uses of human rights discourses emerged as a factor in understanding these two churches’ different positions on refugees and migrants.