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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Beyer, Peter. "Global migration and the selective reimagining of religions." Horizontes Antropológicos 4, no. 8 (June 1998): 12–33. http://dx.doi.org/10.1590/s0104-71831998000100002.
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Abstract It is a commonplace in discussions of immigrant religion to speak of how religion aids in the adjustment of migrants to a new culture and society; how it serves as a dimension of continuity in the process of integration. This article examines theoretical foundations for reconsidering this perspective in the context of globalization in general and global migration in particular. In a global society, it is far less useful to think of migrants as leaving one society to join another, especially insofar as this optic tends to assume a) that the new “host” culture remains comparatively unaffected while the immigrants culture faces the dilemma of assimilation versus ethnic preservation; and b) that the culture of origin simply loses a few members without much effect by the migrants back onto their cultures of origin. By contrast, the article argues that the consequences of migration are to help (re)define religions in all areas where they are represented; and thus to make distinctions between “core” and “diaspora” far less salient. Instead, different areas where religious traditions are represented are better seen as centres for creating different options for the authentic construction of the same religion; options that are very often in communication with each other.
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Hirofumi, Tsushiro. "A MULTI-DIMENSIONAL UNDERSTANDING OF PUBLIC RELIGION: WITH SPECIAL REFERENCE TO THE YASUKUNI SHRINE." POLITICS AND RELIGION JOURNAL 4, no. 1 (June 1, 2010): 56–67. http://dx.doi.org/10.54561/prj0401056h.
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In considering religio-political problems, the term public religion has been utilized by not a few scholars during the last decade. The Yasukuni Shrine, the largest memorial institution for the war dead in Japan, is a typical case in the discourse on public religion, which has been discussed from various viewpoints in many contexts. I propose to analyze the issue of the Yasukuni Shrine in a triangular scheme that relates three realms of the social: politics, religion, and culture. Manifestations of public religion in the broadest sense can be analyzed as forms of inter-mobilization between these three camps. Further, mobilization occurs within several spheres, i.e., the state, political society, civil society, folk society and global society. This wide scope allows analyzing the so-called Yasukuni problem as well as other religio-political problems multi-dimensionally. This approach, supposedly, leads to a better understanding of the issue and, ultimately, to a more stable situation.
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Mellor, Philip A. "Religion, Culture and Society in the 'Information Age'." Sociology of Religion 65, no. 4 (2004): 357. http://dx.doi.org/10.2307/3712319.
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McGuire, Glenys. "Culture, religion and childbearing in a multiracial society." Midwifery 13, no. 1 (March 1997): 48. http://dx.doi.org/10.1016/s0266-6138(97)90042-5.
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Rogers, Dylan Kelby. "Water Culture in Roman Society." Brill Research Perspectives in Ancient History 1, no. 1 (March 16, 2018): 1–118. http://dx.doi.org/10.1163/25425374-12340001.
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Abstract Water played an important part of ancient Roman life, from providing necessary drinking water, supplying bath complexes, to flowing in large-scale public fountains. The Roman culture of water was seen throughout the Roman Empire, although it was certainly not monolithic and it could come in a variety of scales and forms, based on climatic and social conditions of different areas. This discussion seeks to define ‘water culture’ in Roman society by examining literary, epigraphic, and archaeological evidence, while understanding modern trends in scholarship related to the study of Roman water. The culture of water can be demonstrated through expressions of power, aesthetics, and spectacle. Further there was a shared experience of water in the empire that could be expressed through religion, landscape, and water’s role in cultures of consumption and pleasure.
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Gruenwald, Oskar. "Culture, Religion and Politics." Journal of Interdisciplinary Studies 21, no. 1 (2009): 1–24. http://dx.doi.org/10.5840/jis2009211/21.
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This essay proposes that while a "Christian" democracy may be too idealistic, liberal democracy presupposes transcendent moral and spiritual norms, in particular a Judeo-Christian foundation for human dignity and human rights. A Biblical understanding of human nature as fallible and imperfect susceptible to worldly temptations, emphasizes free choice and personal responsibility, and the imperative to limit the temporal exercise of power by any man or institution. Maritain's concept of integral or Christian humanism is founded on personalism, the unique value and dignity of each human being created in the image of God, and the need for community. The major challenge for literal democracy is how to reconcile individual freedom with socio-economic-political-legal institutions and processes which require the constraint of man-made laws and the exercise of authority and power The essay condudes that perhaps the major legacy of the American founding is the notion of the priority of liberty which offers the best prospects for conjoining reason and faith, the secular and the sacred, Athens and Jerusalem, The priority of liberty also animates Maritain's vision of a "Christianly-inspired" personalistic society capable of advancing both individual human flourishing and the common good.
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Tay, Dennis. "Death in a multicultural society." Cognitive Linguistic Studies 6, no. 1 (July 12, 2019): 84–102. http://dx.doi.org/10.1075/cogls.00031.tay.
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Abstract Obituaries are a tractable source of metaphorical depictions of death, which in turn offer unique insights into the near-universality versus culture and context-specificity of metaphors. In multicultural settings, they can shed further light on the underexplored question of how metaphor use interacts with linguistic and religious identities. This paper is a case study of newspaper obituaries (N = 337) in the multicultural and multilingual context of Singapore. It uses a mixed-methods approach to uncover the types of death-related metaphors across languages and religions, their near-universal and culture-specific aspects, and significant associations between religion and metaphor use/non-use (χ² (2, N = 337) = 84.54, p < 0.001, Cramer’s V = 0.501, Log (BF10) = 47.14), language and metaphor use/non-use (χ² (1, N = 337) = 71.2, p < 0.001, Cramer’s V = 0.46, Log (BF10) = 42.25), and religion and language of the deceased (χ² (2, N = 337) = 48.11, p < 0.001, Cramer’s V = 0.378, Log (BF10) = 19.7). The findings extend prevailing discussion from the substantive contents of metaphors to the intra-societal pragmatics of their use, connecting metaphor explicitly with the construction of religious and linguistic identities.
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Zuhroh, Ni'matuz. "PERILAKU SOSIAL BUDAYA POLITIK DAN AKTIVITAS RELIGI MASYARAKAT INDONESIA." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 1 (December 30, 2014): 35. http://dx.doi.org/10.18860/j-pips.v1i1.6811.
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<p>In order to achieve the authority cannot be separated from political culture in society, political culture according Ranney, there are two main components of political culture, namely cognitive orientations and affective orientations. Meanwhile, Almond and Verba more comprehensive reference on what formulated by Parson and Shils about classification of orientation types, that political culture contains three components as follows: cognitive orientation, affective orientation, and evaluative. In Indonesia also has various religions including Islam, Christian, Hindu, Buddha, and Konghucu. Sometimes, some people believe to witchcraft. Belief /religion of Indonesia people star from the simplest, for example fetishism, animism, pragmatism, and totemism. Belief and religion do not look traditional and modern societies even in Australia, America, and Africa totemism is a system that occupies the position as a religion and become the basis of social organization. J.G. Frezer in Totemism and Exogamy (1910)</p><p>Keywords: Political culture, System of Religion, and Witchcraft</p>
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Nainggolan, Herrio Tekdi. "Relasi Budaya dan Agama dalam Perkembangan Agama Islam di Huta Sijungkang, Humbang Hasundutan." Jurnal Teologi Cultivation 4, no. 1 (July 25, 2020): 76–92. http://dx.doi.org/10.46965/jtc.v4i1.218.
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AbstractThe space for interaction in society is always influenced by religion and culture as binding aspects, both individually and in groups. This study aims to reveal how the relationship between culture and religion in the development of Toba Islam in Huta Sijungkang, Parlilitan sub-district, Humbang Hasundutan district. The study was conducted with a qualitative approach through interviews and literature studies. Based on research conducted in the development of Islamic religion in Huta Sijungkang, culture and religion are not two contradictory entities, but an inherent unity to regulate relations in society. This has made the people not patterned based on religion, so that cultural and religious dualism is not a conflict, but rather a cultural identity and values that continue to be lived by the Huta Sijungkang community. For society, religious differences are not a barrier in family ties, so there is an awareness to maintain the principles of togetherness and unity.Keyword: Relation; Culture; Religion; Huta Sijungkang.
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Ramli, Ramli. "Agama dan Kehidupan Manusia." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 8, no. 1 (December 29, 2015): 138. http://dx.doi.org/10.24114/jupiis.v7i2.3120.
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This writing analyzes that religion has some roles in human life. In the research of community, religion considered as an element of culture, which is not neglected to be studied. In some way, religion is believed frequently as the source of comprehensive values that cover even inspire derivative values which is developed in human life. In observation, practical religion in society is also developed from religion doctrines and adjusted with the cultural environment. The concourse of doctrines and cultures seems obviously in the pratice of rituals, so religion and culture indeed united in the community. Therefore, religion has many roles in the human life and public sphere. However, in line with changes of the world, how does the religion role in the human life?
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Astari Putri, Ni Nyoman Dewi. "Agama Dalam Praktis Budaya (Suatu Tinjauan Sosiologi Agama)." Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya 16, no. 1 (April 30, 2021): 1. http://dx.doi.org/10.25078/wd.v16i1.2353.
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<em>From the perspective of religion and culture, the phenomena found in the society especially humans’ life are closely related to one another. This phenomenon is sometimes misunderstood by some people who do not understand how to place religious and cultural positions in people's lives. In human life, religion and culture do not stand alone or stand by themselves, both have a very close relationship in their dialectics; aligned to create and then negate each other. Religion is a guideline for human life that is used as a reference in living their life, while culture is a habit or way of human life that is created by humans themselves from the results of creativity, feeling, and intention given by God. Religion and culture influence each other. Religion affects the culture, community groups, and ethnic groups. However, culture tends to be fickle. This relationship has implications for the authenticity of religion, resulting in different interpretations. Religion is an idea that is idolized in every social action so that society is always in balance and order of a stable system and structure. This condition can be expected to give rise to a serene and peaceful social life in which the function of religion becomes important and dominant. In this way, religion in turn truly places itself as a regulator of the traffic of social obligations through its commands and prohibitions, and in it, society cannot refuse it. The point is that in recent times, since the 20th century, religion has become an attractive object for scientists and culture. </em>
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Sankareswari, B., and S. Kalaiselvam. "Totemic Systems is the Precursor of Religion." Shanlax International Journal of Tamil Research 4, no. 4 (April 1, 2020): 44–53. http://dx.doi.org/10.34293/tamil.v4i4.2416.
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Any society with a long history of tradition and Culture has its origin and roots in religion. From this religious tradition only next the stages of development of tradition and culture developed. It started from the ancient people to the present days casteist society. The religion developed and evolved by stages into the present day religion proper. This research paper states that the totemic system created the tendency for the later on religion. In a society, religion creates the barrier between what is sacred and what is unsacred. Totems are the basic, primitive tendencies for the later on religion. An anthropologist who studied about totems supports this argument. Totemic system is the precursor to religion and it anticipates religion later on, then comes the next stages of worship of forefathers worship of the relics, and the faith in rituals are effects of religion.
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Rabin, Lisa, and Timothy Mitchell. "Passional Culture: Emotion, Religion and Society in Southern Spain." Hispanic Review 61, no. 3 (1993): 421. http://dx.doi.org/10.2307/475083.
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Paulson, Michael G., and Timothy Mitchell. "Passional Culture: Emotion, Religion and Society in Southern Spain." Hispania 74, no. 4 (December 1991): 891. http://dx.doi.org/10.2307/343731.
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Nalle, Sara T. "Passional culture: Emotion, religion, and society in Southern Spain." History of European Ideas 17, no. 2-3 (March 1993): 364–65. http://dx.doi.org/10.1016/0191-6599(93)90321-g.
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Brettell, Caroline B., and Timothy Mitchell. "Passional Culture: Emotion, Religion, and Society in Southern Spain." Journal for the Scientific Study of Religion 30, no. 3 (September 1991): 323. http://dx.doi.org/10.2307/1386979.
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Gilmore, David, and Timothy Mitchell. "Passional Culture: Emotion, Religion, and Society in Southern Spain." Ethnohistory 39, no. 4 (1992): 561. http://dx.doi.org/10.2307/481995.
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KAROMAH, ATU. "FAKTOR-FAKTOR KEMUNCULAN GERAKAN RADIKAL DALAM ISLAM." ALQALAM 28, no. 3 (January 31, 2019): 515. http://dx.doi.org/10.32678/alqalam.v28i3.888.
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This article focuses on the causes of the radicalism of religions which sometimes perform violence. The modern thinkers believe that religion will fade and loss its role in a society when the society develops to be a modern society. They also believe that the advancement of various sciences will make religion as merely the past inheritance of human being that will be lost along with the development of modernization. Therefore, the social scientist generally believe that 'the death of religion' from human life all over the world is marking the time. The emergence of radicalism of religion in the social and political life of contemporary society is caused by various closely related factors. The radicalism of religion is indicated by the attitude of several adherents who perform denial to human values by performing harshness and terrorism. The adherents of a religion frequentfy assume that they are the only right ones without any compromise, non-history, and anti-dialogues in understanding the holy texts so that they are labeled as fundamentalists, extremists, radicalists, and so on. There are many factors causing emergence of radicalism of religion such as politics, social, economy, culture and theology.
Key Words: Radicalism, crisis of modernity, fundamentalism
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Priyanto, Sabda Elisa, and Swastono Putro Pirastyo. "WHAT ARE THE CULTURAL IMPACTS FROM THE DEVELOPMENT OF TOURISM VILLAGE?" Journal : Tourism and Hospitality Essentials Journal 9, no. 1 (May 2, 2019): 21. http://dx.doi.org/10.17509/thej.v9i1.16985.
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This study focused on the tourism impact on the culture of Kebonagung tourism village, Imogiri, Bantul, Yogyakarta. The method used in this study was qualitative descriptive and using the case study approach. Data were collected through observation, interview and literature review. Cultural component data were presented descriptively, and they explained about how tourism brought effects to them. The transformational condition of the culture itself contained many aspects such as; religion, socio-cultural, livelihood, technology growth, language and art. The goal of this study was to find tourism impacts on Kebonagung Society. In religion, the impact towards the society was they could positively accept the diversity of religion. However, the local religion system also became the biggest challenge to develop tourism. Tourism also gave a positive impact to the society organizational system. It made the society more open minded. When tourism brought foreign culture inside, it also threated the local society organizational system. Other impact was the livelihood of the local society can be widely known, but it also potentially faded the originality of the culture itself by the tourist. In the language aspect, tourism helped Javanese Language and Javanese Script to be widely used especially in tourism activity. From the negative side, local language also had to compete with foreign language. The effect of tourism development in the field of art was that it brought art closer to society, but foreign art and culture can also rub the local art and culture.
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Azizah, Nurul. "THE RATIONAL ACTION OF ELITE: MITIGATION THE COVID-19 AND COMMUNITY RESISTANCE IN PESANTREN SALAFIYAH SYAFI’IYAH SITUBONDO." Analisa: Journal of Social Science and Religion 7, no. 2 (December 30, 2022): 249–64. http://dx.doi.org/10.18784/analisa.v7i2.1657.
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The role of religious elite has legitimation as the highest symbolic representation of religious authorities in society especially on Islamic boarding school area. In this digital era where the public space widely open, there is a tendency related to the transformation of religion thinking paradigm, culture and tradition which is becoming interesting discussion. As result, there is a trend of dualism that is accommodative and resistance society. In different interpretation context, religion is no longer elitist, absolute, and contestation. This paper aims at analysing the society resistance and the role of religion elite to anticipate the spread of Covid-19 in Islamic boarding school. Based on the result of interview, observation, and data analysis of descriptive qualitative research, it revealed: First, there is community anachronism paradigm to religion and culture, emergence of society resistance to rules which have been determined by the government. Second, the role of religion elite and religion fatwa has been succeeded to apply in Islamic boarding school area and people who have patron and client relationship. The spreading of information is very effective through social media. Third, the government policy related to the restriction of community activities and socialization of religion elite fatwa are not quite effective to decrease the society resistance. This paper suggested it is necessary to have synergy between religion elite and government, so that it can increase the community rationality to the religion and culture understanding and it is not stuck on orthodox thinking in this Covid -19 pandemic.
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Tripathi, Dr Aseem. "Transcultural Society in A Post-Colonial World." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 28, 2019): 6. http://dx.doi.org/10.24113/ijellh.v7i12.10223.
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“Transcultural” is a term that refers to the life style of the people from different culture or national communities. It indicates movement across time, space and other cultural boundaries. Transcultural society is a group of people, living as a community, where different culture, religion and language work together with much understanding. It is a society which extends through all human cultures. It is an ideal of freedom embracing all the peoples of the world. Transculture is different from multiculture, Inter-culture and cross culture. Multicultural society is relating to different culture in which people live along side one another, but each cultural group does not interfere in another culture and it has no unnecessary interaction and engagement with each other. While interculture is the exchange of culture. Intercultural society has deep understanding and respect for all culture, where no one is left unchanged because every one learns from one another and grows together. One more type of society comes under post-colonial world and that is cross cultural society. It deals with the comparison of different cultures. In cross-cultural communication, differences are understood and acknowledged and can bring about individual change, but not collective transformations. In cross-cultural society, one culture is often considered ‘the norm’ and all other cultures are compared or contrasted to the dominant culture.
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Taufik, Zulfan, and Syafwan Rozi. "Perennialism and the Religious Common Platform of Mystical Tradition in Java." Teosofia: Indonesian Journal of Islamic Mysticism 10, no. 2 (December 23, 2021): 193–208. http://dx.doi.org/10.21580/tos.v10i2.8439.
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This article examines perennials’ understanding through the Javanese mysticism tradition that has developed before and after the arrival of Islam. The focus on perennials in this article is based on recognizing and equality of noble values in every religion that has ever developed in Javanese society, such as Buddhism, Hinduism, and Islam. Previous studies have emphasized that Javanese mysticism is studied from the acculturation of culture with religion. Even this understanding of religion is considered the antithesis of religious exclusivism and conservatism that is currently developing. It is just that the study of Javanese mysticism in the approach of religious perennials is infrequent and limited. This study uses a library research method to reveal the values of mysticism that develop across the religious boundaries of Javanese society. The findings of this study are that there are several teachings of Javanese mysticism, including the conceptions of tantrism, tantularism, and manunggaling kawula gusti. These conceptions illustrate the openness of Javanese society to various religions. They believe that in religions, there is a commonality in ultimate truth or divinity and mystical unity.
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Nurdin, M. Amin. "Kajian Multikulturalisme dan Kaitannya dengan Kerukunan." Refleksi 18, no. 1 (September 24, 2019): 139–48. http://dx.doi.org/10.15408/ref.v18i1.12690.
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Multiculturalism is the best alternative model that can offer a policy of interaction and bilateral enrichment to the dominant culture and the minority culture concerned. While religious pluralism offers a policy that is analogous with integration policy. Religion becomes a resource for value and norms which can influence the way of thinking, mental attitude, and behaviour of the dominant culture and minority culture in the society. Multiculturalism tries to gradually change all the minority cultures to be eventually fit in the batter within the dominant culture without seeing the values and norms of the religions followed. Similar with the liberal-democracy state, ethnic conflict in Indonesia empties into the conflict of local ethnics versus the incoming ethnic (immigrant). Impact of this conflict has caused social crisis and economic crash and the migrant’s ethnic environment and eviction from the home where they have lived in so far. Therefore, multiculturalism ideology could become a solution to create harmonious society with fairness and equality without regard to any socio-cultural background.
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Adinugraha, Hendri Hermawan. "Kearifan Lokal di Pedesaan: Kajian Praktik Budaya Religi Di Desa Nyatnyono." International Journal Ihya' 'Ulum al-Din 20, no. 1 (August 2, 2018): 109. http://dx.doi.org/10.21580/ihya.20.1.2997.
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One element of culture in Javanese society is belief or religion. Religion has two meanings: First, religion is a religion related to God, its teachings are revealed through prophets and revelations. The truth is absolutely inviolable based on the beliefs of the adherents. Second, religion are part of culture, to fulfill collective awareness and identity. Therefore, every society has a certain way and is different from one region to another in carrying out their beliefs. Nyatnyono village, for example, they have a firm belief held in the form of a ritual carried out on certain days inherited from their ancestors. In the context of this research, religion is not only a religion but also as a cultural phenomenon as well as local wisdom which is full of values practiced by its people. Based on this explanation, this study aims to describe religious culture as a form of local wisdom in the village of Nyatnyono in Semarang Regency. This research is a descriptive qualitative type of research. The results of this study indicate that there are many religious cultures that have been adopted into local wisdom for the people of Nyatnyono Village such as the iriban tradition, merti dusun, yasinan, nyadran (ruwahan), pengajian nuzul al-Qur’ān, syuronan, tirakatan, and so on. However, the tradition or habit that dominates in the village of Nyatnyono is the ziyarah of the tomb of Mbah Ḥasan Munadi and Mbah Ḥasan Dipuro and Mandi at Sendang Kalimah Ṭayyibah and Sendang Amanah, where it has been a hereditary culture for the Nyatnyono Village and those cultures that deliver Nyatnyono Village as one of the religious tourism icons in Semarang Regency with visitors from various regions so as to create jobs for the local community and be able to increase the Regional Revenue of Semarang Regency
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Tancher, V. K. "Freedom of conscience is an important condition for the cultural development of a serviceman." Ukrainian Religious Studies, no. 7 (February 24, 1998): 31–33. http://dx.doi.org/10.32420/1998.7.136.
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First of all - about the connections of culture and religion. This question is one of those who, in the recent past, was subjected to all kinds of distortions. Consequently, our contemporary Ukrainian society needs a true meeting of religion and culture.
The attempt of Marxism to create a new humanism, which completely rejects religion and is based only on atheism, and even that which was given a militant character, proved to be insolvent. Even now we understand that it is impossible to build a culture denying the close connection between religion and culture.
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Ahmad and Anis Binti Roysatul Mahmudah. "Pendidikan Multikultural di Sekolah." Indonesian Journal of Humanities and Social Sciences 3, no. 1 (March 31, 2022): 35–46. http://dx.doi.org/10.33367/ijhass.v3i1.2836.
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Indonesia is a country that has a variety of cultures, customs, races, ethnicities, religions, and many more. For this reason, Indonesian society is considered very plural. Diverse cultures with various characteristics and characters became a problem due to a lack of understanding of diversity. Friction regarding race, religion, ethnicity, customs, and culture continues to occur due to the weak cultural awareness of the community. Education can form an attitude of tolerance, mutual respect, and mutual respect. Establishing and developing multicultural education in schools can be the right area to become a vehicle for learning multicultural education in schools for students or educators. Multicultural education is essential so students will be ready and aware to become members of a plural society.
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CHAPMAN, ALISTER. "CIVIL RELIGIONS IN DERBY, 1930–2000." Historical Journal 59, no. 3 (March 28, 2016): 817–43. http://dx.doi.org/10.1017/s0018246x15000448.
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ABSTRACTThis article explores the impact of immigration on the social history of Derby, England, after the Second World War. In particular, it studies the changes in the city's religious culture associated with the decline of Christianity as the city's civil religion and the increased religious pluralism due to immigration. This local study challenges assumptions about the nature and timing of secularization, and the characterization of religion in late twentieth-century Britain as militant. As new communities from South Asia and the West Indies settled in Derby, their politicization resulted in a growing emphasis on their religious identity that countered interethnic conflict and fostered civil society. The Christian churches are an important part of this story as they found new ways of remaining relevant, sometimes in concert with members of other faith traditions. Between 1930 and 2000, Derby experienced a shift from a civil religion to an array of religions that were civil to each other and concerned for the good of society. Religion continued to play a constructive role in English society at the end of the twentieth century.
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Kazem Aboudouh, Khaled. "الأمن المجتمعي." Security Policy Paper 2, no. 2 (April 13, 2022): 01–03. http://dx.doi.org/10.26735/ewgzy6322.
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Ummah, Sofwatul. "POLITICAL RELIGION: MARGINALIZATION OF LOCAL RELIGION IN INDONESIA." Ushuluna: Jurnal Ilmu Ushuluddin 8, no. 1 (December 27, 2022): 32–44. http://dx.doi.org/10.15408/ushuluna.v8i1.27920.
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This article describes the chronology of recognition of formal religion and marginalization of local religion in Indonesia. Formally, the Indonesian government recognizes the formal religion based on the policy or the constitution in Indonesia. That is Presidental Decree number 1 the year 1965 and Constitution Number 5 the year 1969. According to the constitution, the formal religions are Islam, Christian, Catholic, Hinduism, Buddhism, and Confucianism. But Confucianism was marginalized on the new order of Indonesia based on the decree of the Ministry of Home Affairs year 1974. Because of this marginalization of Confucianism, the followers of it must fill the religion column with a stripe sign or choose five of formal religion. out from the five formal religion is considered as local religion or indigenous. But, in Indonesia, there is much local religion that has been existed centuries ago before the freedom of Indonesia. Even though based on The Ministry of culture and Tourism in 2003, there were 245 local religions in Indonesia. Because local religions were not recognized, it was thought that Indonesia had no religion before the first century. So, this article explains about 1) the chronology of recognition of formal religions and local/indigenous religion in Indonesia and 2) the effect of political religion on formal and local/indigenous religion. I argue that because of a narrow understanding of religion, so the policy or the constitution about religion in Indonesia seems narrow and impact on marginalization to civil society that believes in local religion/indigenous religion, because of this policy indigenous community in Indonesia do not have their rights such as recognition of the name of their indigenous religion in ID card and administration service. Then, this article is a descriptive with qualitative as an approach, and library research is used as the technique of collecting data.
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Jamaludin, Adon Nasurullah, and Eri Novari. "Integration of Religion and Culture Study of Islamic Leadership West Java, Indonesia." Khazanah Sosial 4, no. 2 (May 20, 2022): 295–311. http://dx.doi.org/10.15575/ks.v4i2.17789.
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This research departs from the relationship between religion and culture. Both are different but have a close relationship and complement each other (influence). Leadership is action and behavior (leadership as act and behavior). Meanwhile, there are two sources of human action and behavior, namely religion and culture. Religion and culture have their respective values for humans. Religious values come from God while cultural values come from humans as actors of creation with members of the community. Human actions and behavior arise from the meaning of religious and cultural values. The question is whether leaders in Sundanese society are influenced by religious (Islam) and cultural values (Sundanese culture). This research chooses a study of Nyunda, Islamic (Nyantri) and Nyunda-Islami Leadership in Sundanese Leaders in West Java. This research method uses descriptive-analytic with the aim of getting a comprehensive picture related to the research focus. The results of this research show that religion and culture complement and influence leadership in Sundanese society. Religion and culture underwent a process of acculturation and assimilation, resulting in a dialectic between religious values (Islam) and cultural values (local wisdom), which gave birth to the philosophy or way of life of the Sundanese. One of them is the Sundanese leadership philosophy, namely the integration of religious and cultural values, which gave birth to three leadership characters in Sundanese society, namely (1). The Sundanese Leadership that Nunda. (2). Islamic Sundanese leadership (nyantri). (3). The Sundanese leadership that has both are Nyunda-Islami.
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Walters, Philip. "Turning Outwards or Turning Inwards? The Russian Orthodox Church Challenged by Fundamentalism." Nationalities Papers 35, no. 5 (November 2007): 853–79. http://dx.doi.org/10.1080/00905990701651836.
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The 1997 Russian law on religion recognizes Orthodoxy, Islam, Judaism, and Buddhism as the “traditional religions” of Russia. These religions see themselves as having an important role to play in achieving social stability, and particularly in overcoming religious “extremism” and the perceived threat it poses to society. “Traditional'” religions stand shoulder to shoulder, explaining that the values they champion tend towards the creation and preservation of peace and reconciliation in society, and that, moreover, these are shared values, common to all “traditional'‘ religions. Indeed, the primary criterion for identifying a “traditional'” religion in Russia today may be that it is “noncompetitive” with other religions. The Moscow Patriarchate rejects the idea, for example, that Orthodox Christians should proselytize among Muslims. The fact that each religion sees itself as having possession of the “truth” does not endanger the cooperation, harmony and mutual respect among the traditional religions in Russia at the level of official and institutional interaction. Regarding the controversy over the school textbook, Foundations of Orthodox Culture, which human rights activists accused of constituting pro-Orthodox propaganda, an Orthodox priest and a Muslim chief mufti filed a joint claim against those who initiated the case, and a Protestant leader came out in support of the use of the textbook in the public schools.
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Kaal, Harm. "Religion, Politics, and Modern Culture in Interwar Amsterdam." Journal of Urban History 37, no. 6 (October 12, 2011): 897–910. http://dx.doi.org/10.1177/0096144211413233.
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According to the statistics, the Dutch capital, Amsterdam, was becoming ever more secular during the interwar years (1918-1940). This article, however, argues that religion in Amsterdam continued to have a big impact on urban government and society. During the interwar years, social and political debates about modernization, and the emergence of mass entertainment in particular, were strongly influenced by religious ideas, norms, and values; Amsterdam’s public sphere was still charged with religion.
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Akitoye, Hakeem A. "Islam and Traditional Titles in Contemporary Lagos Society: A Historical Analysis." International Letters of Social and Humanistic Sciences 25 (March 2014): 42–49. http://dx.doi.org/10.18052/www.scipress.com/ilshs.25.42.
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Lagos, an area basically inhabited by the Yoruba speaking people of South Western Nigeria and by extension some other parts of West Africa where Islam, Christianity and the African Traditional Religion are still being practised side by side till date with the Africans still being converted to the new faiths without dropping their traditional religion or cultural affiliations. This ideology is very common to the average African who still believes in his culture which has always tainted his way of life or as far as his religion is concerned should not interfere with his culture as the religion as not tacitly condemned some of these practices. This paper intends to examine the extent to which the Yoruba Muslims have been involved in syncretism especially as regards the introduction of the conferment of titles into the Muslim community.
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Ayu Ambarwati. "Religion, Culture, and Education in Development, Reading Soedjatmoko's Perspective: A Preliminary Note." Konfrontasi: Jurnal Kultural, Ekonomi dan Perubahan Sosial 9, no. 1 (March 31, 2022): 151–59. http://dx.doi.org/10.33258/konfrontasi2.v9i1.202.
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This article explains Soedjatmoko's view on the role of religion, culture and education in human development in Indonesia. The role of religion and culture and education in various changes and challenges of the times can be read from the perspective of individual personal interests and the interests of society. The problem is, in its purpose and method, the two functions are not always compatible and even contradictory. For in achieving personal perfection a religious person can focus his life and practice on a personal and direct relationship with God, and become indifferent to his society. That is why, Soedjatmoko also emphasized the importance of the social function of religion and culture to strengthen belief in relation to the development of education towards the future. In this case, religion, culture and education can mutually enrich the civilization of the Indonesian people as long as the constructive and positive values in them can be utilized for humanity, civility and mutual progress.
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Stepanyants, M. T. "Religion and Culture in Dynamics of Time." Islam in the modern world 15, no. 4 (January 8, 2020): 23–36. http://dx.doi.org/10.22311/2074-1529-2019-15-4-23-36.
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Unlike the creed sent by Allah through the Prophet Muhammad, the creator of culture is a human being’s creative activity guided by Knowledge. Faith and Knowledge diff er in their relations to Time and the changes involved. The alienation between culture and religion, and especially their rigid opposition, are damaging for the society. The article refers to examples of the fruitful interaction between Faith and Knowledge, thanks to the Muslim’s «keen sense of the reality of Time, and the concept of Life as a continuous movement in Time» that they had borrowed from the Prophet, who thought “in terms of life and movement with a view to create new patterns of behaviour for mankind” (M. Iqbal), as well as the creative use of ijtihad.
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Laato, Anni Maria, Minna Opas, and Ruth Illman. "Religion and cultural change." Approaching Religion 12, no. 1 (March 1, 2022): 1–3. http://dx.doi.org/10.30664/ar.114539.
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The current issue of Approaching Religion is based on a summer school and conference arranged in Åbo/Turku, Finland, in June 2021, with the theme ‘Religion and Cultural Change’. The event was organized jointly by the Polin Institute for Theological Research (Åbo Akademi University), the Centre for the Study of Christian Cultures (University of Turku), and the Donner Institute for Research in Religion and Culture. The aim was to bring together doctoral candidates and researchers from various academic fields who engage with the study of religion, such as theology, religious studies, history, philosophy, the arts, social and political sciences and so forth. This included presentations that engaged with the theme Religion and Cultural Change from both historical and contemporary perspectives, as well as looking to the future where possible. As conference organizers, we wanted to highlight cultural change both as dramatic breaking points in history and as slowly evolving transformations. Hence, the conference theme allowed us to address past, present and emerging trends and trajectories within culture, society and the scholarly community. The issue is financed and published by the Polin Institute for Theological Research at Åbo Akademi University, Finland: https://www.polininstitute.fi
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Rofiq, Ainur, and Evi Fatimatuzhuro. "PENGEMBANGAN PENDIDIKAN ISLAM MULTIKULTURAL DI ERA MODERN." Andragogi : Jurnal Ilmiah Pendidikan Agama Islam 1, no. 1 (May 30, 2019): 42. http://dx.doi.org/10.33474/ja.v1i1.2785.
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Every country, region, topography or appearance form of an area influences the pattern of life of its people, and also influences their way of life, let alone Indonesia which has thousands of islands, various tribes, ethnicities, languages, cultures, even religions. This also makes the customs and culture of society different, culture is created because of human existence. It is human beings who can shape their own culture and the people themselves who use that culture as well, therefore culture will always exist and develop along with the existence and development of humans in each region. Diversity in society is a necessity that cannot be separated from Indonesian national identity. diversity can be said to be the spirit and identity of the community which is a reference to the orientation of values, norms, rules, and guidelines for the daily behavior of members of society in living in groups and in personal life. Then the position of multicultural educators is essential in Islamic education that will be able to answer a problem that has been divided so far due to differences in ethnicity, language, religion, and culture. This multicultural education will be able to glue and also unite the differences of the people of a nation, especially this beloved Indonesian nation, which in fact has and has a variety of ethnic, ethnic, religious, linguistic and cultural communities. Kata Kunci: Development, Multikultural, Modern
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Rose, Anne C. "“Race” Speech—“Culture” Speech—“Soul” Speech: The Brief Career of Social-Science Language in American Religion during the Fascist Era." Religion and American Culture: A Journal of Interpretation 14, no. 1 (2004): 83–108. http://dx.doi.org/10.1525/rac.2004.14.1.83.
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AbstractBeginning in the 1920s, American religious liberals borrowed language from the social sciences to describe the social experience of religion. Wishing to foster tolerance at a time when ethnic hatreds increasingly controlled world politics, they tried to drop the word “race” as the equivalent for a religious community and instead depict religions as cultural units by substituting terms like “group.” This was part of a broad intellectual transition in the free West. Long-standing biological models of society, assuming racial differences, gave way to explanations of human behavior emphasizing acquired traits. In this way, democratic cultures, confronting fascism, reaffirmed the malleability and equality of peoples and rejected determinism and hierarchy. American religious liberals of Protestant, Catholic, and Jewish backgrounds, committed to ecumenism and attentive to secular ideas, readily appropriated the new idiom. By the 1940s, talk of Nordic, Celtic, and Jewish races, among others, was rare, and the three mainstream religions, pictured as bearers of values, were praised as democracy's building blocks. Yet, because religion serves private needs and transcendent aspirations as well as society, this romance with social-science functionalism was short-lived. It was a small step from lauding religions as comparable and compromising to missing their distinctiveness, and a mood of traditionalism, expressed in humanistic, often biblically informed words, gained ground after World War II. This was not a simple speech revolution, however. Rhetoric that cast religions as social equivalents had enhanced the climate of freedom, to the point that religious minorities re-explored their heritages with unprecedented confidence. Social-science words set stage for their own subversion. This account of linguistic borrowing suggests the utility of considering religion as one language system among others in a complex culture. In this view, religious rhetoric is a public embodiment of values situated to interact with secular speech, making word use a sensitive meter of religious transformation.
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Muslimah, Muslimah. "THE SPIRITUAL INTELLIGENCE IN INTERPRETING THE RELIGIOUS DAYS COMMEMORATION BY CROSS-RELIGIOUS OF MALAY SOCIETY IN THE EDUCATIONAL INSTITUTION." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 19, no. 2 (December 21, 2020): 304. http://dx.doi.org/10.18592/al-banjari.v19i2.2529.
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This study aims to describe the form of the religious day celebrations of Malay society across religions and the meaning of commemorating them in educational institutions. This field research uses a qualitative research approach with data collection through in-depth interviews, participant level observation and documentation. The results of the study describe that the form of religious day commemoration activities in SMPN 2 Arut Selatan are grouped into two, namely: commemoration of religious days which are commemorated based on certain moments, for instance are maulid of the Prophet Muhammad, Isra Mi'raj, and celebrations to welcome the Islamic New Year (Islam), Christmas and Easter (Christian Protestant and Catholic); and routine religious activities, for example is prayer with each of the followers of interfaith religions. Furthermore, the meanings of the religious days celebration are grouped into three views, trere are; as the obligation/ necessity of the learning process, empirical religion and individual's religion; as a culture / habit that becomes a system at school; as a requirement for the implementation of religious practices; and as a culture related to the commemoration of religious days.
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Abado, Abraham Lubem, and Ogaba Solomon Isenyo. "A CRITICAL APPRAISAL OF RELIGION AS A TOOL FOR VIOLENCE BY STATE AND NON-STATE ACTORS." Social Sciences, Humanities and Education Journal (SHE Journal) 2, no. 2 (May 31, 2021): 189. http://dx.doi.org/10.25273/she.v2i2.9506.
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There's no gainsaying that the negative dimensions and the influence of various religions on humanity today is worrisome because most religions if not all, preaches peace, Justice and Equality, yet, same religions are used to fan embers of disunity amongst the people of our world. As seen in the various extremist attacks going on in our contemporary societies. Looking at the rise of various religious sects against one another and the society in general, some disturbing questions come to mind; ''What is the very essence of religion? If religion preaches peace, what then, is the interplay between religion and violence? In an attempt to answer these questions, hence the birth of this research. The research uncovered that the very foundations in which most religions for example Islam and Christianity was built have been perverted over time due to human selfish desires. The research however recommends that there's a need for all State and Non-state Actors to properly trace back to the very essence and foundations on which each religion was built to enhance the culture of religious tolerance amongst various religious sects.