Relevant bibliographies by topics / Religion, society and culture

Academic literature on the topic 'Religion, society and culture'

Author: Grafiati
Published: 10 December 2022
Last updated: 19 February 2023

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Journal articles on the topic "Religion, society and culture"

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Langworthy, Russell L. "Religion, society, and culture." Reviews in Anthropology 19, no. 1-4 (July 1991): 97–107. http://dx.doi.org/10.1080/00988157.1991.9977968.

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Tayob, Abdulkader. "Religion as Culture and Text." Religion & Theology 23, no. 3-4 (2016): 403–18. http://dx.doi.org/10.1163/15743012-02303007.

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Professors David Chidester and Cornelia Roux support the new policy on religion education promulgated in 2003 that emphasises the value of exposing learners to the diversity of religious traditions in the country. In this essay, I identify the frameworks they adopt for the study of religions, and argue that they be further developed for the religion education classroom. I propose that both dynamic discursive traditions (Chidester) and texts (content) (Roux) provide key frameworks for religion education. Discursive traditions open the door to a critical and contextual appreciation of religions that is open to change, renewal and innovation. I do not support the hermeneutical preoccupation of Roux, but find her emphasis on the texts and content of religions useful for thinking about the semiotics of religious traditions on self, society and the world. I provide the justification for these frameworks from reflections in the study of religions.
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Charlton, William. "Religion, Society and Secular Values." Philosophy 91, no. 3 (April 12, 2016): 321–43. http://dx.doi.org/10.1017/s0031819116000152.

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AbstractOur paradigm for religion is Christianity, which appeared as a sub-society, the culture of which differed both from Jewish culture and from that of the Greeks and Romans. Human beings are essentially social, depending upon society for all rational thought and activity. As social beings we live with regard to customs we think good on the whole. Customs are rationalised by theoretical and moral beliefs. They contrast with nature and also with convention and habit. Religions, like families, are societies intermediate between individuals and states. So-called secular values concern the same things as religious and have comparable practical consequences.
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Bartlett, Kenneth R., and Gene A. Brucker. "Renaissance Florence: Society, Culture and Religion." Sixteenth Century Journal 28, no. 2 (1997): 589. http://dx.doi.org/10.2307/2543499.

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Nopryana, Rahmah Dwi, and Indah Susilowati. "The Relation of Religion and Culture in the Review of Indonesian Islamic Community Development." International Journal on Advanced Science, Education, and Religion 5, no. 3 (October 24, 2022): 104–11. http://dx.doi.org/10.33648/ijoaser.v5i3.215.

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The article aims to find out the relationship between religion and culture according to religious and cultural texts that apply in the context of developing Indonesian Islamic society. The reserchers used descriptive qualitative research method and collect data from several related sources. The result show that the relationship between religion and culture has been going on for a long time in Indonesia, where this religion develops and is influenced by local culture and that culture is carried out by being escorted by religion to be in line with religious goals. Islam influences the development of Indonesian society by bringing their culture in line with the Shari'a so that they become shalah 'inda Allah and shalah 'inda nas. This is part of the peak of civilization for the Indonesian Muslim community. Religion recognizes and gives legality to culture that is in line with religious goals and does not oppose religious texts. However, what is still lacking is how the culture is created so that it is in harmony with religion Keywords: Religion and Culture, Relation Religcion and Culture, Islamic Community Development
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-, Istadiyantha. "PRE-ISLAMIC CULTURE AND RELIGION:." IBDA` : Jurnal Kajian Islam dan Budaya 17, no. 1 (July 20, 2019): 94–105. http://dx.doi.org/10.24090/ibda.v17i1.2747.

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Pre-Islamic Arab society is known as the people who inclined towards practicing racism, feudalism and patriarchy values. The pre-Islamic period was known to the Arabs as the period of living ignorant people. However, revolutionary momentum occurred after the emergence of Islam in the desert region. Radical Islam could change the Arab social order to the point where human values almost disappeared. That was thebeginning of learning society through educational values consistently with the Islamic teachings. This article provides sufficient evidence to examine how the educational knots began to disappear in the land ofHijaz. By examining the demographics of the culture of pre-Islamic Arab society, this article also attempts to take the segmentation of society as the basis for analyzing the emergence of Islamic teachings through theestablishment of the learning societies initiated by Prophet Muhammad (P.B.U.H).
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Katili, Ade Yul Pascasari. "ANALISIS KETERKAITAN ANTARA AGAMA DAN BUDAYA PADA MASYARAKAT VIRTUAL DI INDONESIA." Jurnal Pustaka Ilmiah 4, no. 1 (August 14, 2019): 507. http://dx.doi.org/10.20961/jpi.v4i1.33776.

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<p>This paper aims to determine the acculturation between religion, culture and virtual society and the implementation of religion, and culture in virtual communities in Indonesia. The research methodology used is a conceptual approach by analyzing existing data through the study of literature relating to the focus under study. The literature used is primary and secondary sources, namely books and several journals that examine the same subject matter. The results of this conclusion are religion, culture, society is an important aspect that takes a leading role in creating a diversity of cultures of a nation. Pluralism that occurs comes from the acculturation process between these two aspects. The success of an acculturation model of culture and religion will be strongly supported by the development of information technology that affects its people to develop in the virtual realm or modernization. It is hoped that by understanding the acculturation process between religion, culture and virtual society,<br />we are able to reduce the alkuturation failure of these aspects in order to create a harmonious society in the current era of modernization.</p><p>Keywords: Religion, Culture, Virtual Society.</p>
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Oakman, Douglas E. "Culture, Society, and Embedded Religion in Antiquity." Biblical Theology Bulletin: Journal of Bible and Culture 35, no. 1 (February 2005): 4–12. http://dx.doi.org/10.1177/01461079050350010201.

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Minaev, V., and Yuriy Arsen'ev. "RUSSIAN REGIONS AND SOCIETY: BUSINESS, CULTURE, RELIGION." Economy of the XXI century: innovations, investments, education 7, no. 1 (February 20, 2020): 2–14. http://dx.doi.org/10.12737/2308-4936-2020-7-1-2-14.

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Kamal, Muhiddinur. "HARMONY IN DIVERSITY: STUDY ON POTENTIAL HARMONIOUS MULTICULTURAL SOCIETY "PANTARA" REGIONS (PANTI-TAPUS-RAO) NORTHERN BORDER OF WEST SUMATRA." Islam Realitas: Journal of Islamic & Social Studies 4, no. 2 (December 25, 2018): 148. http://dx.doi.org/10.30983/islam_realitas.v4i1.511.

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Pantara region (Panti-Tapus-Rao) is an area that lies on the border north Sumatra Indonesia consists of diverse cultures, ethnicities, races and religions. This area is a picture of a multicultural society, scattered in various corners of the village. The society of Pantara is a homogeneous society both in terms of custom and religion in Minangkabau. During the era Pagaruyung Kingdom in Minangkabau, Pantara region was given region's special autonomy status called "Lordship of Padang Nunang" located in Rao. The status of “Lordship” as shoreline areas (regions in power) is given by the special autonomous kingdom of Pagaruyung, contributing to strengthen society of "Pantara" as an honor for indigenous of Minangkabau tradition which holds the tradition of, "Tradition founded upon Islamic law, Islamic law founded upon the Qur'an" (adat basandi syara', syara' basandi Kitabullah). The massive arrival of Batak Toba and Mandailaing in the early days of independence to Pantara region(Panti-Tapus-Rao), change homogenous society into a heterogeneous society. The diversity in Pantara region covers ethnicity and culture as well as diversity in religion. Batak Toba and Mandailing society share the same patrilineal culture, but they are different in terms of religion. Batak Toba society made Protestants association or better known as HKBP while Mandailing community embraced Islam. Minangkabau people have the same religion as the Mandailing, because both are Moslem but they are different in customs. Mandailing embraced patrilineal while indigenous Minangkabau is matrilineal. On the other hand, Batak and Minang people different both in religion and culture. Batak are Christians while the Minangkabau are Muslims. The presence of Javanese people who come when it was brought by the Dutch, and the arrival of Malay people who chose to stay in the region participated Pantara enrich the diversity of Pantara region. Pantara region now has turned into a society that is heterogeneous in terms of ethnicity, religion, culture and language, they are live together in harmony, although sometimes arise, but can be mitigated and resolved quickly.There are some factors to live in harmony in diversity within the multicultural society of Pantara: 1). Understanding of religious teachings which are sublime and peaceful, 2). Values of local wisdom, 3). Recognition of newcomers, 4). And the pattern of leadership in the community
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Dissertations / Theses on the topic "Religion, society and culture"

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Londoño-Vega, Patricia. "Religion, culture, and society in Colombia : Medellín and Antioquia, 1850 - 1930 /." Oxford [u.a.] : Clarendon Press, 2002. http://www.gbv.de/dms/sub-hamburg/335816916.pdf.

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Cho, Young Hwan. "Religious conscientization and political socialization in modernizing Korean society." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Rohrer, James R. "The fields at home : Congregational evangelism, the Connecticut Missionary Society, and republican culture, 1774-1818 /." The Ohio State University, 1991. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487757723996162.

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Fleming, Elizabeth Ann. "Exploring the influence of culture on diabetes self-management : perspectives of Gujarati Muslim men." Thesis, University of Central Lancashire, 2005. http://clok.uclan.ac.uk/21828/.

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In this qualitative study I sought to explore the influence that culture has on diabetes (type 2) self-management for Gujarati Muslim men. In particular, I aimed to develop a theoretical understanding of this influence. I used an interpretive approach, which involved combining ethnographic and phenomenological methodologies. Interview and participant observation methods were used to capture data about the lived experiences of diabetes self-management, for a small number of Gujarati Muslim men. These accounts, along with further narrative data from significant others, were thematically analysed over several cycles. The cyclical nature of analysis enabled me to gain deeper and more meaningful insights into the influence that culture has on diabetes self-management. Also central to the research process and analysis, has been my journey and reflexive experiences as a researcher. The study has taught me much about myself, and I have changed and evolved as a response. Therefore the representations presented in this work are inseparable from me and my life, and I have endeavoured to reveal this within the thesis. The study was informed by a contemporary perspective on culture, in which culture is part of the self. A person's culture is in a constant state of flux, as the self continually recreates and negotiates the meaning of culture within the context of the present lived experience. Similarly, and in contrast to current health care policy, which frequently perceives self-management as a set of interjected behaviours, self-management was perceived as the ways in which the man chooses to incorporate his diabetes into the totality of his life. The synthesis of the literature with the findings, demonstrates that culture does not influence diabetes self-management in a rigid and prescriptive way, but instead culture and self-management are interwoven through the self. Since self-management is negotiated by the self and culture is part of the self, it is the self which connects and interweaves the two. The influence of cultural beliefs on diabetes self-management is negotiated by the self within a complex context of interacting factors. This complex context includes other aspects which are equally as important as culture in shaping self-management, such as material, structural and practical factors. Because culture exists within a shifting and fluid context, its influence on self-management is subject to change, negotiation and re-creation. The perspective I have fostered in this thesis, is a considerable move away from the essentialist perspective of culture, taken in much current health care policy and research. I present a challenge to the dominant perspective in which culture is often oversimplified and consequently blamed for deviant or noncompliant self-management behaviours. The subjective perspective of culture that I have adopted in this thesis, enables the realisation that culture influences self-management in neither homogenous nor deterministic ways.
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Turner, Matthew. "T.S. Eliot, mass culture, and the music hall : a study of urban ritual and modernist discourse." Thesis, University of Sussex, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285370.

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Niemczewski, Wojciech. "La culture comme religion : l'interpretation postmoderne de la relation entre la culture et la religion." Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-00924192.

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La postmodernité influence le rapport entre la religion et la culture. Elle y introduit des notions comme : l'affaiblissement des notions, la fluidité du monde et la discontinuité du discours. Les définitions modifiées de la culture et de la religion justifient la question centrale de la thèse : est-il possible que la culture absorbe la religion et crée une religion de la culture ? Ces définitions permettent de comprendre comment la postmodernité rejette l'idée de la transcendance et réduit le religieux au culturel. La postmodernité crée ainsi une situation favorable au rejet de la pensée classique et provoque l'émergence de la religion de la culture dont le Nouvel Age, le nouveau paganisme, la spiritualité athée et les nouveaux pop-cultes sont les manifestations. La religion de la culture se base sur l'anthropologie modifiée par le mobilisme, le relativisme et les recherches spirituelles en dehors des institutions. Cette religion est donc une religion sans Dieu, sans révélation surnaturelle, sans ligne historique et sans institution. Elle propose une mystique nouvelle et devient un défi pour les grandes religions historiques auxquelles elle s'oppose.
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Cholee, Jin Sung. "Gender Analysis of Politics, Economics and Culture of Korean Reunification: Toward a Feminist Theological Foundation for Reunified Society." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cgu_etd/64.

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In this study, I have focused on the process for an eventual reunification of North and South Korea. In this process, Korean political, economic, cultural and religious issues are necessarily present. My study focuses on cultural and religious factors. I adopt the German reunification as a case study. The German reunification process provides Koreans with lessons about the negative changes in the status of German women since the German reunification caused extreme instances of the loss of status and economic opportunity for women. German reunification shows that the unequal situation and systems in society were not only due to political positions. Strong religious factors deeply influenced the German mentality. A similar religion-factor is at work in North Korean society which is influenced by Confucianism and in South Korean society which is influenced by Confucianism and conservative Christianity. I argue that religion is one of the major factors in the political culture of Korea, and religion can either assist a fair and equal process for both women and men or it can in a biased way maintain a male-oriented form of reunification. Consequently, the cultural and religious factors in this process of reunification must include an equalization of women and men. This can only take place if Korean women are major participants in the entire reunification process. There is a serious need for a reunification theology which incorporate gender into Korean theology, thus providing a 'feminist reunification theology.' A 'feminist reunification theology' presents basic theological principles that will help build an egalitarian community. There are three important ways to include women's concern for true reunification: 1) The creation of an egalitarian community in work, family and society; 2) The restoration of humanity by healing love and forgiveness through the power of Cross; and 3) The need for religion to be reformed in which a women can be a co-leader in family, church and nation.
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Bueno, Rogeh Alves. "A EMPRESARIZAÇÃO COMO PROCESSO DE INSTITUCIONALIZAÇÃO RELIGIOSA NA CONTEMPORANEIDADE." Pontifícia Universidade Católica de Goiás, 2018. http://tede2.pucgoias.edu.br:8080/handle/tede/3954.

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Submitted by admin tede (tede@pucgoias.edu.br) on 2018-05-03T12:32:36Z No. of bitstreams: 1 ROGEH ALVES BUENO.pdf: 2060089 bytes, checksum: b95a8f16fbe9061239d5d8e626397f1e (MD5)
Made available in DSpace on 2018-05-03T12:32:36Z (GMT). No. of bitstreams: 1 ROGEH ALVES BUENO.pdf: 2060089 bytes, checksum: b95a8f16fbe9061239d5d8e626397f1e (MD5) Previous issue date: 2018-02-20
The present research deals with the process of institutionalization of the Pentecostal and Neo- Pentecostal churches and deals with their new configuration as religious entrepreneurship. Through a critical look at current society and culture, it was possible to examine the transformations that significantly alter the interaction and the relationship between individuals. In the context of social and cultural changes, religion is also affected. For Weber's classical theory, there is a process of institutionalization of religion that goes through three phases: religious experience, the sect is in turn the church, with the charismatic presence. However, today in a liquid, transparent and spectacular society, surrounded by the culture of consumption, the individual and marked by technological advances and the media, the religious field becomes dynamic and unstable. Different religious groups arise and disappear constantly. In this capitalist world, which has the value of competition, religions are given the option of adapting to this new reality; and for this, churches seek resources in business management. Churches are now using modern management techniques, such as: Planning, Management and Marketing. The guiding hypothesis of this research concerns the understanding that churches are born as such and evolve into a religious enterprise, that is, they are born as churches and become companies that manage other companies (Holding). Some neo-Pentecostal churches incorporate management techniques and assume, in all probability, a new format, entrepreneurship as a form of institutionalization of religion. To achieve the desired results, the research methods include theoretical elements and field research. The information serves as a basis for sustaining the object of study. For this, in addition to the bibliographic research from the available records, digital and printed documents, news, information contained in websites and social networks, among others, were.
A presente pesquisa aborda o processo de institucionalização das igrejas pentecostais e neopentecostais, e trata da sua nova configuração como empresarização religiosa. Através de um olhar crítico sobre a sociedade e cultura atual, foi possível examinar as transformações que alteram de forma significativa a interação e a relação entre os indivíduos. No contexto das mudanças sociais e culturais, a religião também é afetada. Para a teoria clássica de Weber, existe um processo de institucionalização da religião que percorre três fases: a experiência religiosa, a seita é por sua vez a igreja, com a presença marcante do carismático. No entanto, hoje em uma sociedade líquida, transparente e espetacularizada, envolvida pela cultura de consumo, do indivíduo e marcada pelos avanços tecnológicos e dos meios de comunicação, o campo religioso torna-se dinâmico e instável. Diferentes grupos religiosos surgem e desaparecem constantemente. Nesse mundo capitalista, que tem como valor a competição, é posto às religiões a opção de se adaptar a essa nova realidade; e para isso, as igrejas buscam recursos na gestão empresarial. As igrejas passam a fazer uso das técnicas modernas da administração, como: Planejamento, Gestão e Marketing. A hipótese orientadora dessa pesquisa diz respeito ao entendimento de que as igrejas nascem como tal e evoluem para um empreendimento religioso, ou seja, elas já nascem como igrejas e se tornam empresas que gerenciam outras empresas (Holding). Algumas igrejas neopentecostais incorporam as técnicas de administração e assumem, ao que tudo indica um novo formato, a empresarização como forma de institucionalização da religião. Para alcançar os resultados desejados, os métodos de pesquisa contemplam elementos teóricos e pesquisa de campo. As informações servem como base de sustentação do objeto de estudo. Para tanto, além da pesquisa bibliográfica a partir dos registros disponíveis, foram usados no decorrer da pesquisa documentos digitais e impressos, notícias, informações contidas em sites e redes sociais, entre outros.
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Rizgar, Shahyan. "The Crisis of Identity in a Multicultural Society : A Multicultural Reading of Zadie Smith’s White Teeth." Thesis, Södertörns högskola, Institutionen för kultur och lärande, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-30710.

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This essay, on Zadie Smith’s White Teeth, deals with the characters’ identities and the influences of multiculturalism on their complex identities. It also discusses the role of the characters roots and history in constructing their identities and how they have made life problematic for the characters in multicultural London. The roots and history of the first generation of immigrants make problematic identities for the second generation in the novel. The main aim of this essay is to demonstrate the instability of identity as depicted in the novel. The characters in the novel cannot ‘’plan’’ their identities because it is a process which continues in all stages of life. Though the first generation of immigrants want to ‘’plan’’ an identity for their children (the second generation of immigrants), they are not successful. Because identity is a process and it is changeable based on place and time. The second generation of immigrants, who live in London, tries to mix the dominant culture (English culture) with their familial culture in order to have a different identity. They also want to escape from their family’s roots and history but it is difficult, because leaving roots is not an easy process.
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Davidson, Gary Charles. "Where alone peace and justice embrace a confessional understanding of pluralist society in the thought of J.E. Lesslie Newbigin /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Books on the topic "Religion, society and culture"

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1951-, Bowen John Richard, ed. Religion in culture and society. Boston: Allyn and Bacon, 1998.

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Panchani, Chander Sheikhar. Manipur, religion, culture, and society. New Delhi: Konark Publishers, 1987.

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Brucker, Gene A. Renaissance Florence: Society, culture, and religion. Goldbach: Keip, 1994.

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Rothkrug, Lionel. Death, trust, & society: Mapping religion & culture. Berkeley, CA: North Atlantic Books, 2006.

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Panchani, Chander Sheikhar. Arunachal Pradesh, religion, culture, and society. Delhi: Konark Publishers, 1989.

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Kaizer, Ted, ed. Religion, Society and Culture at Dura-Europos. Cambridge: Cambridge University Press, 2016. http://dx.doi.org/10.1017/9781316403488.

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Osuegbu, Edward C. D. Christianity, culture and African society. Okigwe [Nigeria]: Diocesan Publishing House, 2011.

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Death, trust, and society: Mapping religion and culture. Berkeley, Calif: North Atlantic Books, 2006.

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Mardhatillah, Fuad. Religion, social, culture: Revitalizing the dignity of society. Banda Aceh, Indonesia: Executing Agency of Rehabilitation and Reconstruction for Aceh and Nias, 2009.

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Mardhatillah, Fuad. Religion, social, culture: Revitalizing the dignity of society. Banda Aceh, Indonesia: Executing Agency of Rehabilitation and Reconstruction for Aceh and Nias, 2009.

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Book chapters on the topic "Religion, society and culture"

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Lövheim, Mia. "Culture, Conflict, and Constitutional Right." In Religion and European Society, 69–82. Chichester, UK: John Wiley & Sons, Ltd, 2019. http://dx.doi.org/10.1002/9781119162766.ch4.

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Thomas, Scott. "Religion and International Society." In Religion, Globalization and Political Culture in the Third World, 28–44. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1007/978-1-349-27038-5_2.

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Hertzke, Allen D., Laura R. Olson, Kevin R. den Dulk, and Robert Booth Fowler. "Religion, civil society, and political culture." In Religion and Politics in America, 290–311. Sixth Edition. | New York, NY : Routledge, 2019. | “New to the Sixth: Routledge, 2018. http://dx.doi.org/10.4324/9780429487910-10.

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Sirhan, Nadia R. "Culture, Religion, and Society الدّينُ والثَّقافةُ والمُجتَمَعُ." In Mastering Arabic Vocabulary, 294–336. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003250890-9.

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Swancutt, Katherine. "Ethnic Minorities and Religion." In Routledge Handbook of Chinese Culture and Society, 447–60. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781315180243-34.

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Dillon, Michele, and Paul Wink. "American Religion, Generativity, and the Therapeutic Culture." In The generative society: Caring for future generations., 153–74. Washington: American Psychological Association, 2004. http://dx.doi.org/10.1037/10622-010.

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O'Toole, Rachel Sarah. "Religion, Society, and Culture in the Colonial Era." In A Companion to Latin American History, 162–77. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444391633.ch10.

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Ratten, Vanessa, Veland Ramadani, Léo-Paul Dana, and Shqipe Gerguri-Rashiti. "Islamic Entrepreneurship and Management: Culture, Religion and Society." In Entrepreneurship and Management in an Islamic Context, 7–17. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-39679-8_2.

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El-Tahir El-Mesawi, Mohamed. "Religion, Society, and Culture in Malik Bennabi's Thought." In The Blackwell Companion to Contemporary Islamic Thought, 213–56. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996188.ch13.

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Chau, Adam Yuet. "Religion and Social Change in Reform-Era China." In Routledge Handbook of Chinese Culture and Society, 411–29. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781315180243-32.

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Conference papers on the topic "Religion, society and culture"

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Oprea, Emanuel George, Cristiana Oprea, and Alexandru Oprea. "Human Immanent Cognition in the Pre?hristian Slavic Culture." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.25.

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Valentina, Tengku, and Cici Safitri. "Minang Women in The Patriarchy Cultural Maelstrom: Viewed from The View of Religion and Culture." In Proceedings of the 1st International Conference on Gender, Culture and Society, ICGCS 2021, 30-31 August 2021, Padang, Indonesia. EAI, 2022. http://dx.doi.org/10.4108/eai.30-8-2021.2316280.

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Zhang, Kexin. "Study on the Relationship Between Science and Religion." In Proceedings of the 3rd International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccese-19.2019.171.

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Geçimli, Meryem, and Mehmet Nuhoğlu. "CULTURE – HOUSE RELATIONS IN THE CONTEXT OF CULTURAL SUSTAINABILITY: EVALUATION ON EXAMPLES." In GEOLINKS International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/geolinks2020/b2/v2/29.

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There are close relationships between the cultural structures of societies and residential areas. The place where the society chooses to live and the ways it is organized is an expression of the cultural structure. Traditional houses are accepted as the most obvious indicator of this situation. One of the ways of preserving cultural sustainability today is to read the design principles of these houses correctly. Culture is about what kind of environment people live in and how they live. Human behaviors are based on cultural references. Religion, view of life and perceptions of the environment are both dialectically shaped culture and shaped by culture. Culture is about where and how human meets his needs throughout his life. It can be said that culture is one of the basic factors that direct human behavior and life. Therefore, the cultural embedding of sustainability thought is important in shaping the world in which future generations will live. Regarding various cultures in the literature; the structure of the society, their way of life and how they shape their places of residence, etc. there are many studies. The riches that each culture possesses are considered to be indisputable. These important studies are mostly based on an in-depth analysis of that culture, concentrating on a single specific culture. In this study, it is aimed to make a more holistic analysis by examining more than one culture. Thanks to this holistic perspective, it is thought that it will be possible to make inferences that can be considered as common to all societies. This study, which especially focuses on Asian and African societies, is the tendency of these societies to maintain their cultural structure compared to other societies. The reflections of cultural practices on residential spaces are examined through various examples. The dialectical structure of Berber houses, integration of Chinese houses with natural environmental references, Toroja houses associated with the genealogy in Indonesia, etc. examples will be examined in the context of cultural sustainability in this study. With this holistic approach, where the basic philosophy of cultural sustainability can be obtained, important references can be obtained in the design of today's residences. This paper was produced from an incomplete PhD dissertation named Evaluation of Cultural Sustainability in the Application of House Design at Yildiz Technical University, Social Sciences Institution, Art and Design Program
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"IMAGES OF ANTAGONISTS IN THE RELIGIOUS AND MYTHOLOGICAL REPRESENTATIONS OF THE YAKUTS." In Культура, наука, образование: проблемы и перспективы. Нижневартовский государственный университет, 2021. http://dx.doi.org/10.36906/ksp-2021/36.

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Yakuts in religious beliefs and heroic epics (olonkho) retain the idea of the highest deities of the cult of ayyy, who act in the image and role of positive heroes together with the heroes of the middle world. The main antagonists are evil spirits (abaaahs) and restless souls (uor). They are also an integral part of Yakut traditionalism. The article presents the traditional classification of antagonistic images in religion and the heroic epic as the main components in the representation of the Yakuts (based on the materials of researchers of the XVIII–XX centuries). In modern society, culture (mass and elite) reflects and forms the idea and worldview of people about a particular image. Accordingly, the study presents images in the mass and elite culture of modern Yakuts, namely in the field of painting, theater and cinema. In the course of our work, we came to the conclusion that the images of the lower mythology (the lower world) are more stable than the images of the upper mythology (the upper world), and, accordingly, are the main actors in the folklore of the people. The traditional images of antagonists in the folklore and religion of the Yakuts appear to us as evil, cold, and also directing misfortunes, diseases, and epidemics at people.
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Tsvyk, Vladimir, and Irina Tsvyk. "Study of Religion in Modern Russian Education System: Problems and Prospects." In 2nd International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccese-18.2018.5.

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Negele, Cristina Serena. "Anthroponymy in a Roma community: between tradition and innovation." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/17.

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There is a great interest in the study of anthroponyms in the Roma community in Romania, because they are defined by a less common type of semantic richness. The act of naming bears the imprint of their preferences, their connection with different cultures, their attitude towards religion, brands and events. Thus, one can notice the coexistence of old, traditional names and names influenced by onomastic fashion, of original, atypical first names and names with religious origins. Therefore, the Roma are among the few people with unique names, which is why they can be unequivocally identified in society.
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RAZZAQ, Mohaj Ghanem Abdel, and Qahtan Mahboub FADIL. "MONOTHEISM AND ITS IMPACT ON LAYING THE FOUNDATIONS OF SOCIETY(SURAT AL-IKHLAS AS A MODEL)." In 2. IJHER-International Congress of Humanities and Educational Research. Rimar Academy, 2021. http://dx.doi.org/10.47832/ijhercongress2-6.

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Surat Al-Ikhlas is called Surat Al-Tawhid and in it is the declaration of God’s oneness and his transcendence of what is not worthy of Him, acknowledgment with the tongue, and belief in the heart. This is the logic of faith and its essence Whoever does not believe in the oneness of God, and that he is the God and the Lord who has no partner, nor is there any equal or equal, he is not from the people of religion at all. and monotheism has many effects on the individual and society, including these effects: Achieving true slavery. Reducing the phenomenon of extremism and extremism. Developing a culture of peaceful coexistence in society. - Building people and urbanization. and other important effects that aim to build and develop a sound society; By transforming a person into positive energy that builds and does not destroy, and gives more than it takes. Key words: Monotheism, Compliance, Slavery, Distance From Extremism, Peaceful Coexistence.
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Muhsin Hani Aljaburi, Zahr. "A culture of tolerance and peaceful coexistence in the Iraqi society Components and constraints." In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/13.

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"Today, Iraq is experiencing a cycle of destabilization of trust among the people, because terrorist movements are trying to sow discord among Iraqi communities, strata and categories of society and hinder the construction of a new Iraq .Iraq believes in dialogue and recognition of the other. however, the construction of a new Iraq can only take place after there is a culture of tolerance and peaceful coexistence. The dissemination of concepts of humanity also has a direct role in striking the concepts of authoritarianism and exclusivity in the management of societies, especially Iraqi society. As autocracy disappears from society and begins to move towards democracy, it will need political, social, religious and cultural elites with good intentions who are keen to allay the fears expected of other parties in order to move from the stage of suspicion and suspicion to the stage of trust, tolerance and peaceful coexistence. Here we have the right to wonder: if social, religious and National Diversity has been an inescapable reality since time 3 immemorial , and if we are all willing to live together in a single civil state, what is the best way to achieve this? How can we ensure that the diamonds we suffered decades ago are not repeated and that a sense of reassurance and security is restored to all Iraqis without exception? How can we involve different citizens, regardless of their ethnic, national or sectarian differences, in managing our country's Affairs and enjoying its wealth fairly"
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Reslawati, Reslawati, M. Taufik Hidayatulloh, Dwi Purwoko, Ahsanul Khalikin, and Warnis Warnis. "Transformation of Religious Extension during the Covid-19 Pandemic Campaigning for Religious Moderation in Society." In 9th Asbam International Conference (Archeology, History, & Culture In The Nature of Malay) (ASBAM 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220408.093.

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Reports on the topic "Religion, society and culture"

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Siebert, Rudolf J., and Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, December 2020. http://dx.doi.org/10.53099/ntkd4301.

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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.
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Nichols, Tommy B. Religion in American Culture. Fort Belvoir, VA: Defense Technical Information Center, April 1989. http://dx.doi.org/10.21236/ada212656.

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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies, January 2022. http://dx.doi.org/10.55271/5jchdy.

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies (ECPS), January 2022. http://dx.doi.org/10.55271/rp0001.

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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Swain, Calvin F., and Jr. The Operational Planning Factors of Culture and Religion. Fort Belvoir, VA: Defense Technical Information Center, May 2002. http://dx.doi.org/10.21236/ada405887.

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Filanowski, Michael E. Hezbollah's Passport: Religion, Culture, and the Lebanese Diaspora. Fort Belvoir, VA: Defense Technical Information Center, April 2015. http://dx.doi.org/10.21236/ad1002558.

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Para-Mallam, Funmi, Philip Hayab John, Chikas Danfulani Tsilpi, Katung John Kwasau, and Christine Samuel. Understanding Intersecting Threats and Vulnerabilities Facing Christian Women and Men in Ungwan Bawa and Saminaka, Kaduna State, Nigeria. Institute of Development Studies, February 2023. http://dx.doi.org/10.19088/creid.2023.004.

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This research aims to comprehend the interconnecting threats and vulnerabilities facing underprivileged women from marginalised religious groups in Nigeria from the angle of gender discrimination from their neighbouring communities as well as their host societies. It also extends to discrimination shown to people on the basis of their religious background as well as socioeconomic biases endured by poor women from marginalised religious groups. The research also aims to exhume and illuminate the societal experiences of women as an undermined group compared to men of the same faith, including how discrimination from the wider society affects both groups. It looks at cultural and socioeconomic vulnerability of these women and aims to learn from their experiential knowledge by listening to their stories first hand.
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Snider, Don M., and Alexander P. Shine. A Soldier's Morality, Religion, and Our Professional Ethic: Does the Army's Culture Facilitate Integration, Character Development, and Trust in the Profession? Fort Belvoir, VA: Defense Technical Information Center, April 2014. http://dx.doi.org/10.21236/ada599873.

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Toma, Shivan Shlaymoon. Identity, Nationality, Religion and Gender: The Different Experiences of Assyrian Women and Men in Duhok, Iraq. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.013.

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This CREID Policy Briefing provides recommendations to address the marginalisation and discrimination experienced by Assyrians in Iraq. Assyrian women and men face different challenges and barriers due to the gender roles and norms within their own community and in wider Iraqi society. Assyrian women’s daily lives are shaped by intersectional discrimination on the grounds of their gender, religion, language and national identity. Targeted action is needed to address the specific inequalities they face.
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Haider, Huma. Fostering a Democratic Culture: Lessons for the Eastern Neighbourhood. Institute of Development Studies, August 2022. http://dx.doi.org/10.19088/k4d.2022.131.

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Political culture is the values, beliefs, and emotions that members of a society express about the political regime and their role in it (Pickering, 2022, p. 5). Norms, values, attitudes and practices considered integral to a “culture of democracy”, according to the Council of Europe, include: a commitment to public deliberation, discussion, and the free expression of opinions; a commitment to electoral rules; the rule of law; and the protection of minority rights; peaceful conflict resolution. The consolidation of democracy involves not only institutional change, but also instilling a democratic culture in a society (Balčytienė, 2021). Research on democratic consolidation in various countries in Central and Eastern Europe (CEE) finds that a key impediment to consolidation is the persistence of old, authoritarian political culture that undermines political and civic participation. This rapid review looks at aspects of democratic culture and potential ways to foster it, focusing on educational initiatives and opportunities for civic action — which comprise much of the literature on developing the values, attitudes and behaviours of democracy. Discussion on the strengthening of democratic institutions or assistance to electoral processes is outside the scope of the report.
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