Journal articles on the topic 'Religione domestica'
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Kulagina-Stadnichenko, Hanna. "Syncretic character of the domestic religiosity of Orthodox Ukrainians." Ukrainian Religious Studies, no. 11 (September 21, 1999): 34–43. http://dx.doi.org/10.32420/1999.11.1016.
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The problem of religious syncretism and household syncretised religiosity are two aspects of the analysis of religion. The main object and subject of our study is the second aspect - the functioning of Orthodoxy at the household level.Objectively, there was no form of religion that would act "in its pure form", that is, at its orthodox-canonical level. Thus, even world religions are the heirs of relic beliefs, the product of their further transformation in specific socio-economic and historical conditions.
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Ryan, Salvador. "Introduction to the Special Issue of Religions—“Domestic Devotions in Medieval and Early Modern Europe”." Religions 11, no. 4 (March 27, 2020): 154. http://dx.doi.org/10.3390/rel11040154.
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Smoak, Jeremy D. "Domestic Religion in the Southern Levant: A Material Religion Approach." Avar: An Interdisciplinary Journal of Life and Society in the Ancient Near East 1, no. 2 (October 19, 2022): 213–45. http://dx.doi.org/10.33182/aijls.v1i2.1652.
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The present study examines how a material religion approach might be applied meaningfully to the study of domestic religion in the southern Levant. Despite the abundant material evidence from the archaeological record, locating religion in the house continues to pose certain challenges, in terms of both definition and visibility. We see in past studies that much of the larger effort of studying the material culture rests in attempts to explain how materials reflect religious belief or to determine functional meanings. This is particularly the case in the study of those remains from domestic contexts, which are often interpreted as a way to understand how the beliefs and practices of non-official religion differed from that of the picture of belief in the textual evidence. A material religions approach, however, challenges this tendency by arguing that materials should not be interpreted primarily as reflections or expressions of beliefs or ideas. For this reason, the present study gives priority of focus to the many things of religion that have been uncovered in domestic spaces and spaces connected to the lifecycle of the household. This approach also challenges a picture of domestic religion that overemphasizes the walls as boundaries of the house since an emphasis upon food, drink, incense, etc. points to the house’s relationship with and the household’s dependence upon the family field, the natural landscape, and larger networks of sustenance and exchange.
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Kim, Hee Sun. "Religion Helps and Religion Hinders: the Psychological Functions of Religion." Korean Society of Minjung theology 38 (December 31, 2022): 129–58. http://dx.doi.org/10.58302/madang.2022..38.129.
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In this article, I would like to see how a religion function one’s mind. In order to do so, I will begin with reviewing Freud and Kohut’s thoughts on religion. Although their emphasis on the function of religion would be different, it can be said that the religion affects people’s minds both positively and negatively. Religious addiction can be an example of a negative side of religion; religion has a positive function in that it gives hope and comfort to human beings. Having said that, I wonder how religion would function in the psyche of Korean Christian women when facing domestic violence by their husbands; how religion would work for them in order to make some pastoral implication from Korean context and seek some alternative pastoral theological suggestions. Like the double bind functions of religion, religious concerns can become roadblocks or healing resources for those dealing with experiences of domestic violence. If religion has both positive and negative functions for women experiencing violence, the purpose of this article is to enhance the positive functions and prevent the harmful functions by providing some alternatives. As an example, I introduce the theology of the cross. The symbol of the cross can be harmful when it could become a pressure for Christian women to endure their suffering. However, if it could show the way to the resurrection of women by overcoming violence, it could be a theology that saves many Korean Christian women suffering abuse.
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Nufaisah, Nurah, Nabila Eka Ramadhani Wahyudi, and Erwin Kusumastuti. "Peran Agama dalam Pembentukan Dasar Falsafah Negara dan Membangun Keutuhan Negara Kesatuan Republik Indonesia (NKRI)." Atta'dib Jurnal Pendidikan Agama Islam 2, no. 1 (June 16, 2021): 25–44. http://dx.doi.org/10.30863/attadib.v2i1.1327.
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Indonesia is a country of many different religions and beliefs. In Indonesia there are six religions recognized by the state. Of the many religions of Indonesia, religion plays an indirect role in creating a mind-set in each of its people. Based on these differences, it led to the creation of an ideology of the state not through easy process but through long discussions of predecessors who held high regard for the godhead. Judging from the many religious teachings that exist, it has presented its own challenge as to the extent of the role religion plays in ideologies that are capable of resolving conflict of differences within the country. Therefore, to address the issue, this writing deals with the relationship and implications of religious values at the base of the Indonesian state of pancasila, using the hermeneutical method that focused on philosophical excavation of the early idea of the establishment of the state of Indonesia. The study results in that within each of them please pancasila there are always religious values and application forms in every aspect of domestic life. It may be concluded that religion and countries have a relationship that is believed to bring legal and social pluralism into the unity of the republic of Indonesia.
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WEAVER, ANDREW J., DAVID B. LARSON, and CAROLYN L. STAPLETON. "Domestic Abuse and Religion." American Journal of Psychiatry 158, no. 5 (May 2001): 822—a—823. http://dx.doi.org/10.1176/appi.ajp.158.5.822-a.
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Reintoft Christensen, Henrik. "Continuity with the Past and Uncertainty for the Future." Temenos - Nordic Journal of Comparative Religion 55, no. 2 (December 10, 2019): 201–24. http://dx.doi.org/10.33356/temenos.87825.
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The article examines the newspaper constructions of religion in Danishnewspapers in a quantitative longitudinal analysis from 1750 to 2000and a more qualitative analysis of recent news production from thelast forty years. For the longitudinal part, the database of the digitization of Danish newspapers project is used. Using the available toolsfor quantitative data analysis, the article shows that the category ofreligion and world religions has been visible in Danish newspaperssince 1750. The coverage of world religions is often related to thecoverage of international news. Overall, the article documents a remarkable continuity of the presence of religion. Examining the morerecent material qualitatively, the article shows that although manyreligions have been historically visible in the news, they have mostrecently become more frequent in the debate sections than in thenews sections. It is primarily Islam that is debated. This is connectedwith a shift from religious diversity as part of foreign news coverageto domestic news coverage, related to changes in the surroundingDanish society. Nevertheless, the coverage of Islam also displays aremarkable continuity.
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Brown, Davis. "CHRISTIAN AND MUSLIM POPULATION AND FIRST USE OF FORCE BY STATES, 1946 – 2001." POLITICS AND RELIGION JOURNAL 8, no. 2 (December 1, 2014): 327–60. http://dx.doi.org/10.54561/prj0802327b.
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A variety of domestic characteristics of states affect their propensities to armed conflict, including power, regime type, wealth, and economic strength (in addition to the dyadic characteristics of power differential, alliances, proximity, and the peace-learning process). Compared to these, religion is an understudied characteristic. Religions instill norms and ethics for the use of force just as secular ideologies often do. These war ethics influence the propensities to armed conflict of the states whose people and leadership adhere to those religions. Whether religious war ethics raise or lower those propensities depends on how permissive or restrictive they are. I show the empirical effect of those religious war ethics, working through states’ populations, on states’ probabilities to initiate armed conflicts against other states. The Christian war ethic is more restrictive and Christian populations are negatively correlated with states’ propensities to resort to force. The Islamic war ethic is more permissive and Muslim populations are positively correlated. The effect of religion is often strong and statistically significant, even after introducing conventional controls
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Babiy, Mykhailo. "Theoretical, methodological and practical problems of the research of institutionalization processes in modern religions." Ukrainian Religious Studies, no. 71-72 (November 4, 2014): 127–31. http://dx.doi.org/10.32420/2014.71-72.438.
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The urgency of the problems of institutionalization processes in modern religions in the theoretical and practical aspects of its measurement was and remains very topical today. This problem is firmly established both in the historical context and in contemporary religious-religious discourse, both in the international and in the domestic one. It is with the intensive development of the institutionalizing approach to sociological and philosophical understanding of the phenomenon of religion as a social institution, its functional and activity expression in modern society, and the activity of domestic and international religious-religious communities in the study of the forms of institutionalizing dynamics of different denominations and churches, their causal basis and purpose .
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MENDELSOHN, BARAK. "God vs. Westphalia: radical Islamist movements and the battle for organising the World." Review of International Studies 38, no. 3 (February 21, 2012): 589–613. http://dx.doi.org/10.1017/s0260210511000775.
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AbstractThis article presents the operation of al-Qaeda and Hizb ut-Tahrir, two of the most radical Islamist movements, through the lens of the relationship between religion as an organising principle for world politics and the state-based logic. It examines these groups in the context of repeated attempts by religious actors throughout history to render religion the dominant and constitutive element in world politics. Prior to the Peace of Westphalia, religion had a critical role in shaping the political landscape, but Westphalia relegated religion to a secondary position. While it accepted religion's role in the domestic affairs of the units in the international system, the Westphalian order kept religion subordinated to the logic of the state system. But religion maintained its ability to provide an alternative organisation for world politics. While al-Qaeda and Hizb ut-Tahrir are highly unlikely to bring about systemic change, their ascendance should remind scholars that the existing order is not inevitable and that the resurgence of religion in international politics also involves the resurrection of interpretations of religion that compete with and challenge the logic of the state-based system.
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Redhwan Ahmed Al-Naggar, Mahfoudh A.M Abdulghani, and Mahmoud Abdullah Al-Areefi. "EFFECTS OF INAPPROPRIATE WASTE MANAGEMENT ON HEALTH: KNOWLEDGE, ATTITUDE AND PRACTICE AMONG MALAYSIAN POPULATION." Malaysian Journal of Public Health Medicine 19, no. 1 (January 1, 2019): 101–9. http://dx.doi.org/10.37268/mjphm/vol.19/no.1/art.41.
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Numerous health issues can arise from improper domestic waste management. Uncollected wastes provide food and breeding sites for insect, bird and rodent which can expose the community to vector borne disease. Therefore, this study aims to investigate the community awareness towards domestic waste management. This study is a cross-sectional study conducted at Bandar Baru Sungai Buloh, Selangor, Malaysia. The questionnaire consists of five sections with a total of 57 questions. The questionnaire consists of four parts: Socio-demographic, knowledge, attitude and practice. The data were analysed using SPSS version 22.0. T-test, ANOVA test, Chi-squared test were used according to the type of variables and significance level will be taken at 95% or p-value of less than 0.05. A total of 355 respondents participated in this study. The mean age was 40.52 ±14.94. The majority of them were male (52.1%), Malay (71.0%), married (71.3%), with secondary educational (81%) and employed (41.1%). The majority of respondents mentioned that inappropriate waste management can cause dengue fever and leptospirosis (98.0%, 97.2%; respectively). Property type, education, occupation, ethnicity, religions and household income were significant influenced the knowledge of the participants towards domestic waste management. For attitude, gender, education, ethnicity, religion and income significantly influenced the attitude of the participants towards domestic waste management. For practice, ethnicity, religion and occupation were significantly influenced the practice of the participants towards domestic waste management. In conclusion, the community has moderate awareness of domestic waste management. Awareness of waste management should also be taught in school so that the next generation of people will have a better understanding and eventually have better practice in domestic waste management. It is also hoped that a carefully thought-out strategy can be developed to further improve the community awareness towards domestic waste management which will shed a new light on tackling this issue.
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Frankfurter, David. "The Spaces of Domestic Religion in Late Antique Egypt." Archiv für Religionsgeschichte 18-19, no. 1 (September 26, 2017): 7–24. http://dx.doi.org/10.1515/arege-2016-0002.
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Abstract Domestic religion-or family religion, or household religion-should be considered as a cluster of concerns and orientations, not just “religion in the home.” More importantly, the ritual resolution of these concerns is typically pursued- by the agents of domestic religion (more often women)-in a variety of places, not just in the home: that is, the local environment and neighborhood and even further afield. For example, a pilgrimage shrine is not in itself a phenomenon of domestic religion; it is its own religious phenomenon. But it is in the nature of domestic religion to include that pilgrimage shrine as part of a “domestic” topography of ritual spaces. This is the kind of extra-domestic space that this paper addresses.
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Sjö, Sofia, and Andreas Häger. "Filmic constructions of the (religious) other: Laestadians, abnormality, and hegemony in contemporary scandinavian cinema." Temenos - Nordic Journal of Comparative Religion 51, no. 1 (June 8, 2015): 25–44. http://dx.doi.org/10.33356/temenos.9477.
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Religious themes and characters have lately assumed center stage in a number of Scandinavian films. As with films from other parts of the world, so also in Scandinavian films a suspicion of certain religious traditions can be observed. In Scandinavian films this is not only true of traditionally foreign religions, but for some domestic religious groups as well, among them the Laestadian revival movement. In this article we analyze how this movement and its members are constructed as Other in four Scandinavian films. We theorize this ‘Othering’ with the help of Gramsci’s concept of hegemony and argue that the ‘othering’ of Laestadians helps present the contrasting views as ‘normal’ and unproblematic. In the final section of the article we discuss the findings from the perspective of media and religion in a post-secular society, arguing that the media are today central to our understanding of religion, but at the same time shape religion in accordance with their own logics. We suggest that what is needed in order to understand how religion and groups such as the Laestadian revival movement are constructed in the media is religious media literacy.
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Nurtjahyo, Lidwina Inge. "The Issue of Rights of Religious Freedom in Some Domestic Violence Cases in Indonesia." Religions 12, no. 9 (September 7, 2021): 733. http://dx.doi.org/10.3390/rel12090733.
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Based on the National Commission for the Protection of the Rights of Women and Children of Indonesia’s annual report, in 2020 there were 11,105 cases of domestic violence reported. Those domestic violence cases were caused by complex factors. One of the causes is the limitation of religious freedom in the family. In Indonesia, between 2010 and 2019, there were several cases of domestic violence caused by women choosing different religions from their parents or husband. Domestic violence involving limitation of the rights of religious freedom is sometimes resolved by divorcing or by completing it with coercive efforts. The rights of religious freedom in Indonesia, although protected by the Constitution and by the Act of Protection of Human Rights No. 39 of 1999, still face various challenges in implementation. The choice of religion in some families is highly influenced and determined by the authority in the family. This article analyzes the secondary data from online news, verdicts, and statistics from the Supreme Court Directory between 2010 and 2019. Findings are analyzed using the perspective of gender studies and anthropology of law.
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Irwan, Geby Chyntia, and Margaretha Margaretha. "ATTRIBUTION ERROR TO THE VICTIM IN DOMESTIC VIOLENCE: A CONTEMPLATION OF DOMESTIC VIOLENCE OBSERVER." Jurnal Psikologi 19, no. 1 (April 15, 2020): 72–79. http://dx.doi.org/10.14710/jp.19.1.72-79.
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This study aims to determine the attitudes toward the violence, conducted by a husband to wife, focus on victim-blaming. In this study, the effect of demographic factors on the violence and victim-blaming was also analyzed. The respondents of this study were 458 college students aged 18 to 32 years. Two measuring instruments were used, namely: IBWB (Inventory of Beliefs about Wife Beating) and DVBS (Domestic Violence Blame Scale). The data was analyzed using stepwise regression, and the result shows a relationship between attitudes about violence against wife and victim-blaming (r=-.41, p<.001). Independent t-test of ANOVA shows the higher level of bias of gender role on the male as female. ANOVA and independent t test show that men have a higher level of gender role bias, but there is no significant difference in marital status or religion in blaming the victim. Stepwise regression analysis showed R2 = .03 for the gender variable, and R2 = .20. The R2 = .20 is a contribution from two variables, namely husband’s violent attitude to wife and gender. This can lead to the victim blaming in a domestic violence case. The implications of the findings are also discussed.
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Dehghani-Firoozabadi, Elham-Sadat, Jamileh Mohtashami, Foroozan Atashzadeh-Shoorideh, Maliheh Nasiri, Mahrokh Dolatian, and Sara Sedghi. "Correlation between Religious Attitude and Resiliency of Women under Domestic Violence." Global Journal of Health Science 9, no. 3 (July 21, 2016): 199. http://dx.doi.org/10.5539/gjhs.v9n3p199.
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<p>The most common type of violence against women is domestic violence so that it is considered as a general health crisis. Resilience is a self-healing method featured with positive emotional outcomes. Religious attitudes are of the probable grounds of development of resilience techniques among women who have been victim of domestic violence. The present study is aimed at determining correlation between religious attitudes and resilience among women with domestic violence. The present study is a descriptive correlative research. Selected Health centers in east and north districts of Tehran affiliated with Shahid Beheshti University of Medical Sciences. Data gathering tools were a demographic information questionnaire, Connor-Davidson’s Resilience scale, and Serajzadeh’s “Muslim Religiosity questionnaire”.</p><p>We used Pearson correlation test to indicate the presence of correlation between resiliency and religious attitudes. Data analyses were performed in SPSS 16. Mean and standard deviation of religious attitudes and resilience among the women with domestic violence were 76.41±9.96, 68.46±15.68 respectively. The results showed that there was correlation between religious attitude and resilience among women who have been subject to domestic violence. (P<0.001, r=0.24). Women under domestic violence had stronger religions attitudes and higher resilience strength. It appears that resilience among women subject to domestic violence and the effective factors on resilience and religious attitudes in particular (given the role of religion in Iranians’ lives) deserve special attention.</p>
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Fox, Jonathan. "The effects of religion on domestic conflicts." Terrorism and Political Violence 10, no. 4 (December 1998): 43–63. http://dx.doi.org/10.1080/09546559808427481.
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Sandberg, Russell. "Laws and Religion: Unravelling McFarlane v Relate Avon Limited." Ecclesiastical Law Journal 12, no. 3 (August 20, 2010): 361–70. http://dx.doi.org/10.1017/s0956618x10000451.
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The Labour Government (1997–2010) created a large number of new laws affecting religion. The Blair and Brown years saw the incorporation of Article 9 of the European Convention on Human Rights into domestic law, the creation of religiously-aggravated offences, the recognition of civil partnerships, and a tide of legislation affecting education, charities and equality law, which saw the extension of the law to cover discrimination on grounds of religion or belief. And all this legislation has resulted in an abundance of case law. There is more ‘religion law’ – national and international law affecting religion – than ever before. And, for some time, there has been an implicit tension in English law between this new religion law and older laws protecting religion. These old laws, many still on the statute books, were based upon a different premise. They often sought to protect Christianity in general (or the Church of England in particular) as the norm, while providing some degree of toleration for other faiths. Moreover, the legal regulation of religion was characterised by a lightness of touch. The new religion law, by contrast, is facilitative, seeking to protect religious freedom mainly as an individual right which needs to be balanced against other rights. No special protection is afforded to any one religion and protection is often afforded to non-religious beliefs. The new legal framework affords utmost importance to the concept of religious neutrality as the State takes on the role of facilitating the religious market place. The tension between the old laws on religion and the new ‘religion law’ can be seen, for example, in the abolition of the offence of blasphemy (which favoured the Church of England in particular) and its replacement by offences concerning religious hatred (which covers all religions). This tension has recently come to the fore in the Court of Appeal ruling in the application for leave to appeal in McFarlane v Relate Avon Limited.
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Henne, Peter S. "The Domestic Politics of International Religious Defamation." Politics and Religion 6, no. 3 (February 27, 2013): 512–37. http://dx.doi.org/10.1017/s1755048312000594.
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AbstractFrom 2005 to 2010, the Organization for Islamic Cooperation attempted to ban the defamation of religion internationally through a series of United Nations resolutions. Although many opposed the resolutions for their potential effects on political rights, numerous non-Muslim states supported them. What explains the dynamic of this support, especially the resolutions' religious nature and significant non-Muslim backing? I argue that non-democratic states that restrict religion have an incentive to take action on contentious international issues — such as the religious defamation resolutions — to gain support from religious groups and justify their restrictive policies, even though Muslim religious defamation concerns and developing country solidarity also contributed to support. I demonstrate this through a mixed-method study, with a quantitative analysis of states' votes on the resolutions and case studies of Belarus and Pakistan. The article contributes to the study of religion and politics, as well as studies on the dynamics of United Nations voting.
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Malina, Bruce J. "Mediterranean Sacrifice: Dimensions of Domestic and Political Religion." Biblical Theology Bulletin: Journal of Bible and Culture 26, no. 1 (February 1996): 26–44. http://dx.doi.org/10.1177/014610799602600104.
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Begović, Nedim. "Restrictions on Religions due to the covid-19 Pandemic." Journal of Law, Religion and State 8, no. 2-3 (December 16, 2020): 228–50. http://dx.doi.org/10.1163/22124810-2020007.
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Abstract This article explores the restrictions that have been recently placed on religions in Bosnia and Herzegovina on congregating and conducting religious rituals during the covid-19 pandemic, as well as the perceptions and responses of the main religious communities to these restrictions. Our data sources included the state covid-19 regulations, the guidelines of religious communities regarding worship services, congregational prayers, and other activities during the pandemic, and media articles covering religion and the covid-19 issues on a domestic and regional scale. Our research has shown that not all religious communities have been equally supportive of state regulations that restricted the religious freedom of individuals and religious communities. Their responses have ranged from strict harmonization of internal religious guidelines with the state covid-19 regulations to declarative support of public health recommendations while ignoring them in practice.
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Mutoharoh, Mutoharoh. "KONSTRUKSI SOSIAL PEREMPUAN DALAM KEKERASAN RUMAH TANGGA DI BANJARNEGARA, JAWA TENGAH." Jurnal Sosiologi Agama 10, no. 1 (March 30, 2017): 97. http://dx.doi.org/10.14421/jsa.2016.1001-06.
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Marriage is something wishful many people to be found happiness inside, life together with loveliness and make a contract. Unfortunately, not forever a domestic trip to be present in space happiness. Fact in societal, occurred a domestic violence. Domestic violence occurred by husband to wife. The subject or doer of violence is not people without religion or not understand with the doctrine in religion. Unfortunately, although in religion measure domestic violence is not legal but it’s always present.Sokanandi RT 05 RW III Banjarnegara it’s one of territory with quantity domestic violence exactly tall, however attention at this case rarely finished. Consequently, this research purpose to understand how about social construction wife in family, cause occur domestic violence, and shape domestic violence happened.This research is qualitative research with analytic-descriptive approach. Accumulation data used observation method, interview, and documentation. The primary source from result observation and result interview it’s from official Religious Courts of Banjarnegara, village head’s office of Sokanandi, RT, ustadz, and respondent domestic violence. The secondary source included from document, website, and competent books. The analysis data use three phases, which is reductions data, display data, and verification data. Researcher use gender theory and feminism as instrument to analyze.Keywords: Social Construction, Domestic Violence, Female
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Brasnett, Jonathan. "Controlling Beliefs and Global Perceptions: Religion in Chinese Foreign Policy." International Studies 58, no. 1 (January 2021): 41–58. http://dx.doi.org/10.1177/0020881720981513.
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Since the foundation of the People’s Republic of China (PRC), the Chinese Communist Party (CCP) has sought to control every aspect of religion in Chinese society. Recently, the CCP has increasingly leveraged religious institutions to disseminate a positive narrative of its religious policies in an effort to preserve or enhance its relations with countries that identify with those religions. This has enabled Beijing to avoid criticism and even increase international support despite widely reported violations of religious freedom in China. This article expands the concept of religious diplomacy to explain the PRC’s dynamic use of soft power, censorship and coercion in its international relations. Drawing on the examples of Buddhism, Christianity and Islam, this paper explores the CCP’s efforts to mobilize its religious institutions in order to (a) promote China’s unique religious culture, (b) strengthen domestic control through foreign relations and (c) preserve foreign relations by controlling international perceptions.
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Zellma, Anna. "Cooperation between religion teachers and police psychologists in the prevention of domestic violence." Family Forum 10 (January 13, 2021): 261–73. http://dx.doi.org/10.25167/ff/1359.
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This article aims to show the importance of cooperation between religion teachers and police psychologists in preventing domestic violence. The method of analysis the literature and state documents (e.g. law of education) was used. The conclusions were presented in a synthetic way. It was noted that the cooperation of religion teachers with police psychologists serves to eliminate risk factors that can lead to domestic violence. The parties must therefore remain open towards one another, be ready to engage in dialogue and share knowledge and experience in the area of the prevention of domestic violence.
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Sunnier, Thijl. "Islam in Nederland en de politieke omzwervingen van het neutraliteitsprincipe: drie stellingen." Religie & Samenleving 5, no. 2 (September 1, 2010): 124–44. http://dx.doi.org/10.54195/rs.13075.
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In the first decade of the new millennium Islam has become one of the prime policy concerns in most countries in Europe. Different national governments feel the urge to develop strategies in order to ‘domesticate’ Islam according to their national projects. This results in different trajectories of national integration and different stakes in the national debates on Islam and integration. The article addresses these issues by elaborating three statements. First, domestication is put into policy practice primarily by depicting Islam as a migrant religion. Secondly, historical parallels between the integration of Islam and that of other religions are hardly emphasized. The presence of Muslims is conceived as a unique case which cannot be compared with previous developments. Thirdly, the emergence of modern mass media in recent decades has largely contributed to the public image of Islam.
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Tayviah, Makafui M., Samuel Tawiah Baidoo, and Linda Akoto. "Enhancing domestic savings mobilisation in Ghana: does religion matter." International Journal of Business and Globalisation 29, no. 3 (2021): 385. http://dx.doi.org/10.1504/ijbg.2021.10042279.
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Baidoo, Samuel Tawiah, Linda Akoto, and Makafui M. Tayviah. "Enhancing domestic savings mobilisation in Ghana: does religion matter." International Journal of Business and Globalisation 29, no. 3 (2021): 385. http://dx.doi.org/10.1504/ijbg.2021.118683.
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Öhler, Markus, and Norbert Zimmermann. "Domestic Religion in Greco-Roman Antiquity and Early Christianity." Archiv für Religionsgeschichte 18-19, no. 1 (September 26, 2017): 3–6. http://dx.doi.org/10.1515/arege-2016-0001.
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Paper, Jordan. "A Note on Contemporary Religion in Taiwan: Domestic Architecture." Journal of Chinese Religions 24, no. 1 (January 1996): 101–4. http://dx.doi.org/10.1179/073776996805307076.
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Solty, Ingar. "Markt-Religion." PROKLA. Zeitschrift für kritische Sozialwissenschaft 46, no. 182 (March 1, 2016): 35–56. http://dx.doi.org/10.32387/prokla.v46i182.99.
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The paper starts with a critique of the common notion of a fundamental divide between right-wing evangelicals and libertarians,“ i.e. „value“ and „business conservatives.” It also problematizes the underlying return of Lukacs’ian/Frankfurt School type of theories of „false consciousness,“ which fall behind the achievements of Gramscian and post-Althusserian theorizations of ideology and points towards the lack of a religious/Christian Democracy cleavage in the U.S. and, as a consequence, the specifically particularistic nature of the U.S. welfare state. The article then proceeds by linking the regional specifics of right-wing evangelicalism in the South and bordering Mid-West to U.S. capital’s domestic spatial fixes during the late 1960s and early 1970s. Finally, challenging right-wing populism in the United States would necessitate a break with the neoliberal anti-discrimination approach professed by the liberal Democrats.
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CHARLES-LAFORGE, Marie-Odile. "Rites et offrandes dans la religion domestique des Romains : quels témoignages sur l’utilisation de l’encens ?" Archimède. Archéologie et histoire ancienne Archimède n° 9 (December 2022): 46–58. http://dx.doi.org/10.47245/archimede.0009.ds1.05.
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Résumé Si l’encens trouve sa place dans la plupart des rites publics des religions de l’Antiquité, qu’en est-il sur le plan du culte privé chez les Romains ? Les auteurs anciens, notamment les poètes, évoquent fréquemment la libation du vin et l’offrande de l’encens qui interviennent avant le sacrifice proprement dit. Ceci se retrouve dans les témoignages iconographiques qui sont tout aussi indispensables que les témoignages littéraires pour l’analyse des rites. C’est pourquoi cette étude sera menée à partir des peintures de laraires et objets de culte découverts dans les maisons pompéiennes afin de déterminer quelle est la place accordée à l’encens dans les cérémonies du culte domestique mais aussi lors des rites funéraires. Nous devrions être à même de trouver des témoignages archéologiques de sa présence et d’en tirer des conclusions. Nous les enrichirons par une approche du domaine funéraire à Pompéi afin de compléter nos témoignages sur l’utilisation de l’encens lors des rites organisés par la famille. Abstract Title: Rites and offerings in the domestic religion of the Romans: what testimonies on the use of incense? If frankincense finds its place in most of the public rites of religions of Antiquity, what about the Romans’private worship ? Ancient authors, especially poets, frequently mention the libation of wine and the incense’s offering that occur before the sacrifice itself. Nevertheless, the sacrifices’ scenes don’t give them much importance whereas they are as indispensable as the literary testimonies for the rites’ analysis. Therefore, this study will be carried out from lararia paintings and cult objects discovered in Pompeian houses to determine the place given to incense in the ceremonies of domestic cult but also in funeral rites. We should be able to find archaeological evidence of its presence and draw conclusions. We will complete with an approach to the funerary field to look for evidence of incense use in the funeral in Pompeii.
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Garroway, Kristine. "Children and Religion in the Archaeological Record of Ancient Israel." Journal of Ancient Near Eastern Religions 17, no. 2 (December 4, 2017): 116–39. http://dx.doi.org/10.1163/15692124-12341289.
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AbstractThe current scholarly milieu has placed great interest in the topics of children and family household religion of ancient Israel; however, scholarship exploring the intersection of the two has not yet been undertaken. This article draws attention to children as vital participants in that domestic cult. Using theories of socialization and enculturation, the article explores how ancient Israelite children interact with the religion that surrounded them daily. This child-centered approach examines textual, archaeological, and ethnographical data and concludes that the process of enculturating ancient Israelite children with household religion produced children who were both passive and active participants in the domestic cult. In doing so, the article informs our knowledge of family household religion, while at the same time expanding our understanding of a child’s role within the Israelite household.
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Alves Pinto, Thiago, and Rodrigo Vitorino Souza Alves. "Investigations on the Use of Limitations to Freedom of Religion or Belief in Brazil." Religion & Human Rights 15, no. 1-2 (April 23, 2020): 77–95. http://dx.doi.org/10.1163/18710328-bja10004.
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Abstract The present article analyses cases from top Brazilian courts and has received contributions from several scholars, practitioners, and public officials to better understand the use of limitations to freedom of religion or belief in the country. The Brazilian Constitution provides for the right to freedom of religion or belief as a fundamental right, and other domestic legislation regulate the right, including those implementing international human rights treaties that Brazil has ratified. These laws are easily accessible. Nevertheless, domestic courts seldom rely on such international instruments or the case-law of international bodies in their judgments. Therefore, although these instruments are in force in Brazil, domestic courts do not expressly use or refer to the clauses of permissible limitations of the relevant international and regional human rights instruments, creating a scenario with low levels of legal certainty for those seeking the protection of the right to freedom of religion or belief.
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Voinalovich, Victor. "The role of the religious complex of Ukraine in the processes of social change: dynamics of public perceptions." Political Studies, no. 2 (2022): 85–102. http://dx.doi.org/10.53317/2786-4774-2022-2-5.
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The article analyzes the dynamics of public perceptions of the role of religion and religious institutions of Ukraine in the processes of social changes during 2014–2021. The empirical basis of the study is the results of the constant sociological monitoring of the state and trends of religiosity of Ukrainian society, the level of public trust in the church as a social institution, as well as public opinion on the role of religion and the church in public life, which has been carried out by the Razumkov Center since 2000. The topicality of the problem is argued by the natural dynamism and changeability of the religious environment, its constant and obvious institutional and identificational changes, on the one hand, and the traditional influence of the religious complex on the course of socio-political transformations in modern Ukraine, on the other. Attention is focused on the importance of diagnosing public reflections on the role of religion and religious organizations in the processes of social changes as a prerequisite for scientific analysis of existing practices of socio-religious interactions and their further forecasting. It is emphasized that religion and religious organizations rarely act as independent agents of social changes, and are only one of several active ones because the social behavior of individuals is determined not only by religious motives. Factors that had a decisive influence on the formation of public perceptions in the post-war period were the results of transformational changes in the domestic religious complex, which occurred primarily under the influence of the Revolution of Dignity (2013–2014), the annexation of the Autonomous Republic of Crimea, the ongoing armed conflict in the East of the country, the large-scale war against Ukraine launched by Russia (since February 2022) and, of course, the processes related to the granting of autocephaly to Ukrainian Orthodoxy and the election campaigns of the President of Ukraine to the Verkhovna Rada of Ukraine (2019). It is proved that the above-mentioned processes determine the obvious variability and ambivalence perceptions of citizens about the role of religion and the church in public life. Traditionally, the high level of declared religiosity of Ukrainian citizens is combined with a low degree of their real religious activity. The relatively high and stable level of trust in the church is discordant with the steady decline in recognition of its role as a moral authority. Remaining generally tolerant of the practice of different religions, Ukrainian citizens declare rather different assessments of their attitude to the most widespread religions and religious organizations in Ukraine. Despite a certain increase in the positive assessment of the role of religious institutions, more than a third of respondents emphasize the absence of their significant role. Public opinion also declares significant reservations about the adequacy of the response of the largest churches to current challenges and problems of society. It is argued that the definition of the role of religion and religious institutions in the processes of social changes in Ukraine does not have an unambiguous dimension and under certain circumstances, religion can act both as a factor of national and social reconciliation and consolidation, and as a catalyst for social upheaval.
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Gibson, Matthew. "Rastafari and Cannabis: Framing a Criminal Law Exemption." Ecclesiastical Law Journal 12, no. 3 (July 21, 2010): 324–44. http://dx.doi.org/10.1017/s0956618x10000384.
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Rastafari cannabis use presents a challenge in reconciling the doctrines of freedom of religion and the criminal law. Hitherto, the domestic courts have not resolved this clash in favour of religion, displaying reluctance to explore the doctrinal limits of religious freedom. This has occurred at a time of increasing Rastafari numbers across the United Kingdom, forcing some followers to choose between adherence to either their religion or generally applicable criminal laws. Such ‘choice’ inhibits the development of domestic religious freedoms where they conflict with criminal laws protecting wider societal and communitarian interests. This dilemma could be addressed through a statutory exemption in England and Wales from domestic anti-drugs legislation for purposes of religious manifestation. This paper examines the difficult balance between the criminal law and Rastafari cannabis claims in the relevant jurisprudence. A comparative analysis highlights that treatment of religious freedom in Rastafari cannabis case law outlines not only doctrinal scope for a domestic religious drug-use exemption, but also some ways in which regulation could be practically framed. Other jurisdictions' attitudes to non-religious recreational drug use are also instructive in this task.1
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Howe, Adam E. "To co-opt or coerce? State capacity, regime strategy, and organized religion in Cambodia, Laos, and Vietnam." Asian Journal of Comparative Politics 6, no. 4 (October 18, 2021): 389–404. http://dx.doi.org/10.1177/20578911211046063.
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This article explores the dynamic relationship between states, authoritarian regimes, and organized religion in the ostensibly Marxist-Leninist states of Cambodia, Laos, and Vietnam. Despite espousing an initial shared ideological commitment toward curbing the influence of domestic religion, actual regime policies toward these groups have varied considerably over time. I argue that the explanation for this difference can be found in unpacking the strength of each regime’s state apparatus. This article introduces a new typological theory for understanding how state capacity has shaped the divergent strategies Cambodian, Lao and Vietnamese regimes have employed to manage organized religion during the post-Vietnam War era (1975 to present). In brief, I argue that regime elites in Vietnam have successfully co-opted organized religion through the state bureaucracy. Conversely, Marxist-inspired regimes in Cambodia and Laos have oscillated between policies of coercive violence and strategic accommodation to dilute the power of domestic religious groups.
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Stotland, N. L. "Tug-of-War: Domestic Abuse and the Misuse of Religion." American Journal of Psychiatry 157, no. 5 (May 1, 2000): 696–702. http://dx.doi.org/10.1176/appi.ajp.157.5.696.
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Mazrui, Ali A. "Islam in a More Conservative Western World." American Journal of Islam and Society 13, no. 2 (July 1, 1996): 246–49. http://dx.doi.org/10.35632/ajis.v13i2.2317.
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My findings are tentative and subject to further research. This presentationrests on three paradoxes of great relevance to Muslims in the West.The first paradox is that, from the point of views of Muslims in the West,western secularism might be good news and western materialism might bebad news. In other words, western secularism is perhaps a blessing in disguisefor Muslims, whereas western materialism is a curse. The secondparadox is that recent Republican, rather than Democratic, foreign policyhas been more friendly to Muslims, wherea Democratic, rather thenRepublican, domestic policies are probably more friendly to Muslims. Thethird paradox concerns the two Islams in the United States: indigenou andimmigrant. In the United States, western secularism has protected minorityreligious groups by insisting on the separation of church and state. Thisis as major reason why American Jews have been among the greatestdefenders of the separation of church and state, for any breach could leadto the imposition of some practices of the religious majority, such as forcingJewish children to participate in Christian prayers at school.The secular state permits religious minorities to practice their religionsin relative peace. Of course, like all doctrines, secularism has its fanaticwho sometimes want to degrade, rather than protect, the sacred. But at itsbest, a secular state is a refuge of safety for minority religions. It is in thissense that western secularism is a friend of Muslims living in the West.But while secularism represents a divorce from formal religion, materialismis a dilution of spirituality. One can be without a formal religion andstill be deeply spiritual in a humanistic sense. John Stuart Mill and BertrandRussell, for example, had no formal religion, yet each had deeply spiritualvalues. Albert Schweitzer, the Nobel Laureate for Peace and an eventualagnostic, remained deeply committed to the principle of reverence for life,even to the extent of protecting the lives of insects in Africa ...
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Bailey, Emily. "Historical Cookbooks in the Study of American Religion." Bulletin for the Study of Religion 41, no. 4 (December 3, 2012): 24–33. http://dx.doi.org/10.1558/bsor.v41i4.24.
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This study examines late Victorian era Protestant church community cookbooks as moral and cultural guides written by women for women (gendered texts), and examines the domestic roles and Christian practices of women in the years before and after the turn of the twentieth century. For this project I used a sample of eleven Protestant community cookbooks published from 1881 to 1913 to serve as case studies, illuminating the late Victorian period through the words and recipes of the women who wrote them. As domestic guides, the cookbooks employ paratexts, presenting recipes for food and life in broader terms. Artwork and advertisements from the texts offer additional information about the connections between gender, domesticity and religion during the era.
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Bacchus, Loraine, Susan Bewley, and Gill Mezey. "Domestic violence in pregnancy." Fetal and Maternal Medicine Review 12, no. 4 (October 1, 2001): 249–71. http://dx.doi.org/10.1017/s0965539501000420.
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Definitions of domestic violence vary according to the frequency, severity and nature of the violence as well as the context in which it occurred and the relationship between the victim and the perpetrator. Though there is a lack of uniformity, a generally accepted definition of domestic violence is the physical, sexual or emotional abuse of an adult woman by a man with whom she has or has had an intimate relationship, regardless of whether the couple are living together. Although violence can be carried out by other family members or occur in same-sex relationships, it is argued that men use violence in order to maintain dominance and control over their female partners. Physical violence is just one of the many tactics that an abuser may use to exert control over his partner. Other behaviours include isolation, intimidation, threats of violence, threats to take the children away or hurt them and emotional or economic abuse. Whilst some studies have identified demographic patterns associated with domestic violence, it can affect any woman regardless of age, race, ethnicity, social class, employment status, religion, marital status or disability.
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Mirilovic, Nikola, and David S. Siroky. "Two States in the Holy Land?: International Recognition and the Israeli-Palestinian Conflict." Politics and Religion 8, no. 2 (April 8, 2015): 263–85. http://dx.doi.org/10.1017/s1755048315000164.
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AbstractHow do states decide to extend or withhold international recognition in cases of contested sovereignty? We focus on how religion shapes the incentives of states in making this decision, both at the domestic level through religious institutions and at the international level through religious affinities. States with transnational religious ties to the contested territory are more likely to extend recognition. At the domestic level, states that heavily regulate religion are less likely to extend international recognition. We test these conjectures, and examine others in the literature, with two new data sets on the international recognition of both Palestine and Israel and voting on the United Nations resolution to admit Palestine as a non-member state observer, combined with global data on religious regulation and religious affinities. In cases of contested sovereignty, the results provide support for these two mechanisms through which religion shapes foreign policy decisions about international recognition.
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Årsheim, Helge, and Pamela Slotte. "The Juridification of Religion?" Brill Research Perspectives in Law and Religion 1, no. 2 (October 13, 2017): 1–89. http://dx.doi.org/10.1163/24682993-12340002.
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AbstractThis article sets out to explore the extent to which developments currently taking place at the interface between law and religion in domestic, regional and international law can be conceptualized as instances of larger, multidimensional processes of juridification. We rely on an expansive notion of juridification, departing from the more narrow sense of juridificiation as the gradually increasing “colonization of the lifeworld” proposed by Jürgen Habermas in his Theory of Communicative Action (1987; Vol. 2, Beacon Press). More specifically, the article adapts the multidimensional notion of juridification outlined by Anders Molander and Lars Christian Blichner in their article ‘Mapping Juridification’ (2008; 14 European Law Journal 36), and develops it into a more context-specific notion of juridification that is attendant to the specific nature of religion as a subject matter for law.
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Oni, Tosin Olajide, David Aduragbemi Okunlola, and Oluwaseyi Ismail Oladele. "Examining the Influence of Intimate Partner Violence on Fertility Planning Status of Couples: Evidence from the 2018 Nigeria Demographic and Health Survey." Journal of Population and Social Studies 29 (August 21, 2021): 644–59. http://dx.doi.org/10.25133/jpssv292021.039.
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Intimate partner violence (IPV) is associated with women’s poor reproductive health outcomes. This study examined the influence of IPV on couples’ fertility planning status (FPS). Couples’ data from Nigeria’s Demographic and Health Survey (NDHS) conducted in 2018 were used. A weighted sample of 4,650 couples was analyzed from the domestic violence module of the NDHS. Complementary log-log (cloglog) models were fitted to estimate the effects on FPS. The results showed that in marital relationships where husbands were older than wives, there was a 28% higher likelihood of planned fertility than couples where husbands were younger or within the same age range (Exp.B.=1.28; CI=1.10, 1.50). Couples who practiced the same religion had a 25% higher likelihood of planning their fertility than those practicing different religions (Exp.B.=1.25; CI=1.07, 1.47). Couples with no IPV had a 13% higher likelihood of planning their fertility (Exp.B.=1.13; CI=1.04, 1.24). IPV, poverty, and child sex preference had significant negative influences on couples’ FPS. Couples should be advised against all forms of IPV, and they should be made to understand that IPV jeopardizes their reproductive intentions. Specific enlightenment programs dissuading child sex preference may also be targeted at them.
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Mcwatts, Susheela. "Role of Religion in the Lives, Agency, and Activism of Domestic Worker Leaders." African Journal of Gender and Religion 27, no. 2 (December 23, 2021): 45–66. http://dx.doi.org/10.36615/ajgr.v27i2.1046.
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One of the key themes that emerged when researching domestic worker leader activism for my doctoral study, was the role of religion in developing agency among domestic worker leaders and religion’s influence on their need to serve their constituents. Although Paulo Freire argues that traditional reli-gion can be fatalist and functions to preserve the status quo, the ability of reli-gious institutions to mobilise women is not a new phenomenon, nor is reli-gion’s role in the liberation from other forms of oppression. In this article, I explore the role that religious institutions such as churches have played in shaping the activist identities of domestic worker leaders whom I have inter-viewed, and the centrality of religion in these women’s lives, against a back-drop of their own life circumstances, the employers they worked for, and the larger political climate in their own countries.
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Frenschkowski, Marco. "Domestic religion, family life and the apocryphal Acts of the Apostles." Archiv für Religionsgeschichte 18-19, no. 1 (September 26, 2017): 123–56. http://dx.doi.org/10.1515/arege-2016-0008.
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Memon, Aman, and Muhammad Shakeel Ahmed. "Religion and Politics: Early Years of Pakistan's Domestic and External Affairs." Journal of South Asian and Middle Eastern Studies 37, no. 1 (2013): 48–61. http://dx.doi.org/10.1353/jsa.2013.0021.
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Fox, Jonathan. "The Religious Wave: Religion and Domestic Conflict from 1960 to 2009." Civil Wars 14, no. 2 (June 2012): 141–58. http://dx.doi.org/10.1080/13698249.2012.679492.
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Ansari, Md Hamid. "Religion, Religiosity, and World Order*." Contemporary Review of the Middle East 6, no. 1 (December 31, 2018): 3–15. http://dx.doi.org/10.1177/2347798918812263.
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The continuing, albeit heightened, relevance of faith-related disruptions in domestic and international discourses are a function of politics and geopolitics and is not, on empirical evidence, suggestive of heightened piety. Would this induce that religion is not politics, that religiosity is not religion, and that global order is to be premised on global interests and not on exclusively national ones? Are we prepared, conceptually and organizationally, to undertake it even if it involves as it must going beyond the traditional paradigm of faith and of national interest? Or, could the alternative be a modern-day version of Milton’s Pandemonium, the high capital of Satan and his peers, built by little demons?
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Wunn, Ina. "BEGINNING OF RELIGION." Numen 47, no. 4 (2000): 417–52. http://dx.doi.org/10.1163/156852700511612.
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AbstractIn the last two decades, the study of Palaeolithic religion has come to be of increasing concern to both scholars of the history of religion and archaeologists. In this paper the appropriateness of some recent views in the interpretation of the archaeological findings is re-evaluated. The conclusion of this study is that neither evidence of early ritual practises nor of belief in an afterlife can be endorsed. All relevant conceptions of that kind are either products of a certain mental climate at the time of the discovery of the fossils, or of ideologies. The results of palaeanthropological research prove that none of the early representatives of the genus Homo was capable of developing a complicated symbol system. Only in the middle Palaeolithic period Homo neanderthalensis had developed advanced intellectual abilities. But neither in connection with his hunting customs nor with his domestic activities can any traces of cult practice be found. Only the rare burials can be interpreted as a first sign of religious feelings. But there are no funeral rituals or funeral gifts. All assumptions that Neanderthal man already believed in an afterlife, are mere speculation. Theories of rituals during the lower and middle Palaeolithic belong to the realm of legend.
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Boatz, Margaret Ryan. "The Domestic Church Today." Liturgy 7, no. 3 (January 1988): 52–59. http://dx.doi.org/10.1080/04580638809408897.
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