Relevant bibliographies by topics / Religious art

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Religious art'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Religious art"

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Gorringe, Tim. "Rembrandt's Religious Art." Theology 98, no. 781 (January 1995): 15–19. http://dx.doi.org/10.1177/0040571x9509800104.

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Wang, Xiaoyong. "Between the Religious Act and Art Commodity." Re:Locations - Journal of the Asia-Pacific World 2, no. 1 (May 15, 2019): 1–22. http://dx.doi.org/10.33137/relocations.v2i1.31674.

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Rebgong, located in Huangnan Tibetan Autonomous Prefecture in Qinghai, China, has become one of the most productive areas of Tibetan Thangka painting since the 1980s. Why has Rebgong, a place outside the Tibet Autonomous Region (TAR), become the stronghold of Thangka commercialization? How have Thangka Buddhist painters reacted to the commercialization of their work? I chose to focus on the changes in the past decades in the transmission and commercialization models of Rebgong Thangka. Based on my analysis of both Chinese and English textual sources as well as three weeks of fieldwork conducted in Rebgong, consisting of observation and interviews with key players such as local Thangka masters, students, government officials and dealers, I argue that the models of technique transmission and commercialization have both drastically changed over the past decades, despite the continuation of some features of traditional master-disciple transmission. To justify these changes and compensate for the traditions they betrayed, the key players employed several moral strategies and negotiated with the Buddhist community to maintain a balance between Thangka as a religious object and as a pure commodity. Meanwhile, the sales of Thangka are essentially dependent on its religious meaning. The project attempts to contribute to our understanding of the transformation of religious art alongside modernization, especially the marketization of the economy, and problematize the dichotomy of its religious function and commodity nature. Equally intriguing in this case is how changes in the realm of religious art fundamentally reshaped a specific place and the associated social relations of particular religious and ethnic natures in modern China.
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Schieppati, Sara Valentina, Cinzia Di Dio, and Gabriella Gilli. "Religious and sacred art: Recent psychological perspectives." RICERCHE DI PSICOLOGIA, no. 1 (May 2022): 1–12. http://dx.doi.org/10.3280/rip2022oa13589.

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The psychology of art has had an enormous development since the middle of the last century; however, no much work has been done in association with religious and sacred art. This paper aims to provide a brief history of the use of images in the three great monotheistic religions, i.e., Judaism, Christianity, and Islam.All three religions have been influenced by the commandment (Exodus, 20:4), which prohibits idolatry. Nevertheless, when it comes to the use of images with religious content, the commandment is interpreted differently by the three. If in Judaism and Islam the use of images is not particularly widespread and is bound to precise conditions, in Christianity a strong relationship with the visual arts has developed, at least until the Reformation. After this split, the use of images was only encouraged by the Catholic Church even though, with the Enlightenment, religious and sacred art suffered a decline even in Catholic culture.It was not until the twentieth and twenty-first centuries that the Catholic Church returned to support and encourage art in the religious context. It will then be necessary to distinguish between religious art and sacred art because they serve different functions. Precisely because it is a field in which deepening is possible, it could be very interesting for the psychology of art to study the perception of religious and sacred images, for example investigating constructs associated with the perception of vitality and aesthetic judgment.
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Trott, Elizabeth. "Is Religious and Political Art Really Art?" Études maritainiennes / Maritain Studies 29 (2013): 3–14. http://dx.doi.org/10.5840/maritain2013291.

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Yao, Kaishuo. "Monumentality in Religious Art." Art and Design 4, no. 4 (2021): 33. http://dx.doi.org/10.31058/j.ad.2021.44006.

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Guip, David, Lynda Lowe, Vas Prabhu, and Judith Sloane Blocker. "Instructional Resources: Religious Art." Art Education 40, no. 5 (September 1987): 27. http://dx.doi.org/10.2307/3193013.

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Thiessen, Gesa. "Religious Art is Expressionistic." Irish Theological Quarterly 59, no. 4 (December 1993): 302–11. http://dx.doi.org/10.1177/002114009305900404.

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Coburn, T. B. "The Act and the Art of Being Religious." OAH Magazine of History 6, no. 3 (January 1, 1992): 19–22. http://dx.doi.org/10.1093/maghis/6.3.19.

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Farrer, Claire R., and Nancy J. Parezo. "Navajo Sandpainting: From Religious Act to Commercial Art." Journal of American Folklore 98, no. 388 (April 1985): 218. http://dx.doi.org/10.2307/540448.

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Yang, Shu. "Development of Art and Religion Through Compromise: Medieval Christian Art and Chinese Religious Art." Communications in Humanities Research 29, no. 1 (April 19, 2024): 28–34. http://dx.doi.org/10.54254/2753-7064/29/20230521.

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The significance of this paper lies in the analysis of medieval religious art in China and Europe, which sheds light on how the intersection of religion and art reflects cultural and societal values. To understand the delicate balance between artistic expression and religious influence, this study delves into the development and evolution of religious art during the medieval period. The comprehensive comparative analysis is conducted using an interdisciplinary and cross-cultural approach that integrates perspectives from art history, history, religious studies, and aesthetics. The findings reveal that while initially, art in both regions was predominantly influenced by religious ideals, it gradually asserted its independence and shifted from a God-centered to a human-centered approach. The results of this study imply that despite its oppressive origins, religious art managed to harness religion as a catalyst for innovation and enrichment, showcasing the resilience and adaptive capacities of art.
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Dissertations / Theses on the topic "Religious art"

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D'Elia, Una Roman. "The poetics of Titian's religious paintings /." Cambridge : Cambridge University Press, 2005. http://catalogue.bnf.fr/ark:/12148/cb39938959v.

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Andreopoulos, Andreas. "The death of art : the transformation of art from a religious perspective." Thesis, Durham University, 1998. http://etheses.dur.ac.uk/4089/.

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The hypothesis put forth in this dissertation is twofold. The first part is based on a view (supported by writers such as Hans Belting) that maintains that art lost its sacred character in the late Middle Ages, when art was emancipated from religion and the artist was recognized as an original Creator. The two first chapters examine this issue: The first chapter (A Religious View of the History of the Arts) discusses theories of religious art from the ancient Jewish drama and the Greek tragedy to the late Middle Ages. Psychological material, mostly drawn from Lacan and Jung, is used to explore the connection between art and religion in the East and the West. The second chapter {Anti-Leonardo) focuses on some important changes in the Renaissance which can be observed mostly in art, that have affected religious and social consciousness to date. The second part of the hypothesis is that contemporary philosophy and art, having witnessed the death of the author as it has been presented by writers such as Michel Foucault and Roland Barthes, are now registering the withdrawal of the work of art as an independent object, and the reversal of the Renaissance art paradigm. The withdrawal or "death" of the work of art and of art as a process are discussed in the third chapter {The Death of Art), which explores these issues in contemporary philosophy, and argues that contemporary art, popular and classical, is withdrawing as a distinct activity, giving its place to a growing religious awareness. The fourth chapter {The Religious Artist) examines the art and the views of some contemporary artists whose art expresses the return of the sacred. Particular emphasis is given to the art of the New Simplicity, an artistic trend that epitomizes the vanguard of art while expressing spiritual and religious contemporary concerns.
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Bernasconi, Gina. "Art and religious education: Seeking meaning in the sacred seriousness of art." Thesis, Australian Catholic University, 2006. https://acuresearchbank.acu.edu.au/download/4866d8aeffa87aa911cd9ec0550330f1da5a5413861095d66dc5812ac891d9b1/3609586/Bernasconi_2006_Art_and_religious_education_seeking_meaning_in.pdf.

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In relation to the post-compulsory religious education program of a Catholic secondary college for boys, this research study set out to ascertain the role of art as a medium for the self-revelation of God in the linking of aesthetic and religious experience. In other words, this research study proposed to provide a group of students with a space and opportunity for a ‘calling to attend’ experience of God; that is, an experience that was compelling. The theoretical framework called on two types of concepts: first, those related to the theological investigation of revelation and its connection with the aesthetic and religious experience; and secondly, those developed from current educational research and research into Religious Education paradigms. The development of this research study therefore: established the context within which the study was situated; discussed a theological framework from Hans Urs von Balthasar and its links with this research study; examined the theory of Bernard Lonergan that art was a carrier of meaning for religious experience; discussed the role of revelation, aesthetic and religious experience and the religious imagination located within the ‘graced nature’ concept of Catholic theology; and sought to determine the contribution such a learning experience could make to the religious development of post-compulsory students in a boys’ senior secondary college. This study operated within a constructivist paradigm using case study and qualitative research methods. A focus group provided the research instrument for data gathering and included: participant observation; field notes; focus group discussions; and transcript analysis of the taped conversations of participants. The findings of this research study provided direction for further research and practice in post-compulsory religious education classroom program.
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Moore, Ede Minna. "Religious art and Catholic reform in Italy, 1527-1546." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.395234.

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Berdini, Paolo. "The religious art of Jacopo Bassano : painting as visual exegesis /." Cambridge : Cambridge university press, 1997. http://catalogue.bnf.fr/ark:/12148/cb37516663d.

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Haynes, Clare. "Pictures and Popery : religious art in England c. 1680-c. 1760." Thesis, University of East Anglia, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365024.

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During the first half of the `long' eighteenth century the English were, as a nation, vehemently anti-Catholic, yet the art that was most admired, collected and talked about, was Catholic in origin and subject matter (pictures showing the intercession of saints or the figure of God, for example). Such art might have been rejected by English collectors, certainly idolatry was chief among the heresies ascribed to the Papists, but the belief in the supremacy of Italian art was long-standing and tenacious in pan-European culture. The thesis demonstrates that rather than rejecting it, elaborate strategies were developed which allowed the cultural and social value of ownership and knowledge of this canonical art to accrue, whilst managing its potentially troubling content. For example, the royal ownership of the Raphael Cartoons (c. 1514) was a matter of increasing national pride during this period, which is surprising at first sight, given their provenance and their celebration of the apostolic succession of the Papacy from SS Peter and Paul. These meanings were not expunged from the Cartoons by English commentators, instead means were found to transpose them into a Protestant register and to maintain Raphael's reputation as the great universal artist. Each chapter of the thesis offers a different mode of address to the central theme, exploring, for example, the encounters grand tourists had with canonical art in Catholic churches in Rome and the ways in which the Catholic meanings of pictures were managed in a collection. In another chapter I explore how art was used and discussed within the Church of England. It has become clear that the Catholic associations of art did present a historically-significant political challenge to English connoisseurs and that, for example, new histories and theories of art, modified from their continental models, were developed to facilitate its acceptance. In addition, by paying careful attention to the ways in which issues of class, nationhood and culture were managed in relation to this problem, insights into the complex nature of anti-Catholicism in England have been gained.
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Amirmostofian, Parisa. "Art Therapy and Complex Trauma Related to Political and Religious Violence." Digital Commons at Loyola Marymount University and Loyola Law School, 2012. https://digitalcommons.lmu.edu/etd/113.

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This study uses heuristic research as the basis for an art exploration into the experience of exposure to traumatic events leading to complex trauma, from early adolescence to adulthood. This paper reviews the existing literature about Islamic religious fundamentalism, political violence and war. The literature on risk factors and the effect on this type of trauma psychology, human rights and women’s rights are discussed. The literature review considers psychological treatment considerations and existing art therapy literature. In the data gathering phase the researcher employs the Art Therapy Trauma Protocol to examine the residual of violent experiences; this includes a series of paintings created using the bilateral stimulation process. After a period of incubation, the data is further culled and analyzed by using filtering with suggested symbolic meaning from various theorists and literature and personal interpretation drawn from dominant themes. This analysis happened during Illumination and Explication phases of the study. The finding of this study supports that the effect of the traumatic life experiences during adolescence has caused splitting in the researcher. This research asserts that using the art therapy method (ATTP) in combination with the heuristic methodology has helped the researcher to gain clarity about herself and provided a new perspective and schema about self and the world. The research process has helped the researcher to gain a holistic sense of herself as thriving after the traumatic life experiences rather switching between the split selves of the victim and survivor.
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Steinmetz, Mayumi Takanashi. "Artistic and Religious Aspects of Nosatsu (Senjafuda)." Thesis, University of Oregon, 1985. http://hdl.handle.net/1794/22962.

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195 pages
Nosatsu is both a graphic art object and a religious object. Until very recently, scholars have ignored nosatsu because of its associations with superstition and low-class, uneducated hobbyists. Recently, however, a new interest in nosatsu has revived because of its connections to ukiyo-e. Early in its history, nosatsu was regarded as a means of showing devotion toward the bodhisattva Kannon. However, during the Edo period, producing artistic nosatsu was emphasized more than religious devotion. There was a revival of interest in nosatsu during the Meiji and Taisho periods, and its current popularity suggests a national Japanese nostalgia toward traditional Japan. Using the religious, anthropological, and art historical perspectives, this theses will examine nosatsu and the practices associated with it, discuss reasons for the changes from period to period, and explore the heritage and the changing values of the Japanese common people.
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Jones, Ariane. "Giacomo Manzù as a religious artist." Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=55606.

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Jobbins, Robert. "The city of Jerusalem as an enduring metaphor in Western religious art." Thesis, University of Essex, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.701866.

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The twin aspects of Jerusalem, the backdrop to the life of Christ and the setting for the end of time, co-existed in western Christian art from the earliest days. For much of the time one image captured both concepts and contained them in a tension that emphasised the decisive position of the city in Christian thought. Jerusalem, in all its possible meanings literal and metaphorical, was deeply embedded in the culture of the Medieval and early Renaissance West. Representations in the visual arts, including sculpture and architecture, drew inspiration from religious texts, meditations, liturgy, performance and pilgrimage; but iconographical and pictorial themes also provided continuous feedback. The interaction, or inter-animation, between different media was mutually reinforcinq. Collectively these different elements formed part of a memory world in which mnemonic coding was explicitly designed to consolidate this inter-action. A person kneeling at prayer before a painting with a meditational text drew information from both. The complexity ofthe relationship between depictions of Jerusalem in the visual arts and other manifestations of the city's importance in the wider religious and social context can be examined through individual paintings, the work of particular artists, and the connections to textual and liturgical sources in particular. In their depictions of Jerusalem, artists gradually complemented the metaphorical with recognisable topographical details. This development can be traced into the late fifteenth and early sixteenth centuries, when gradually metaphor began to re-assert itself- proving to be surprisingly resilient, surviving into the modern era in some unexpected ways.
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Books on the topic "Religious art"

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Gallery, Mika. Japanese religious art. New York: Mika Gallery, 2011.

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1945-, Adams Doug, and Apostolos-Cappadona Diane, eds. Art as religious studies. New York: Crossroad, 1987.

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Anderlič, Jože. Religious art in Slovenia. [S.l.]: Ognjišče Koper, 1986.

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1925-, Sparrow Simon, Kox Norbert H. 1945-, Le Ravin Mary 1905-, Cubbs Joanne, and John Michael Kohler Arts Center., eds. Religious visionaries. Sheboygan, Wis: John Michael Kohler Arts Center, 1991.

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Billawaria, Anita K. Religious art in Jammu hills. Jammu: Jay Kay Book House, 1990.

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Michael, Mazur Eric, ed. Art and the religious impulse. Lewisburg, PA: Bucknell University Press, 2002.

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Vuković, Kosta. Serbian religious art in Hungary. Novi Sad: Galerija Matice Srpske, 2012.

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Collection, Draiflessen, ed. Credo: Masterpieces of religious art. Mettingen: Draiflessen Collection, 2010.

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Parezo, Nancy J. Navajo sandpainting: From religious act to commercial art. Albuquerque: University of New Mexico Press, 1991.

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1928-, Warhol Andy, ed. The religious art of Andy Warhol. New York: Continuum, 1998.

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Book chapters on the topic "Religious art"

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Hands, Timothy. "Hardy’s Religious Art." In Thomas Hardy: Distracted Preacher?, 106–40. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-20033-7_6.

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Leishman, J. B. "‘Religious’ Poems." In The Art of Marvell's Poetry, 193–220. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003214571-4.

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Brown, Frank Burch. "Art, Religion, and the Aesthetic Milieu." In Religious Aesthetics, 47–76. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-10021-7_3.

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Evans, Jean M. "Religious Architecture." In A Companion to Ancient Near Eastern Art, 433–56. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2018. http://dx.doi.org/10.1002/9781118336779.ch18.

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McLaughlin, Michael. "Religious space in public art." In The Routledge Handbook of Religion and Cities, 209–20. Abingdon, Oxon; New York: Routledge, 2021. | Series: Routledge handbooks in religion: Routledge, 2020. http://dx.doi.org/10.4324/9780429351181-17.

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Brown, Frank Burch. "Questioning the Classics: Norms and Canons in Religion and Art." In Religious Aesthetics, 158–84. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-10021-7_7.

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Debby, Nirit Ben-Aryeh. "Italian Pulpits: Preaching, Art, and Spectacle." In Charisma and Religious Authority, 123–43. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.es-eb.3.3337.

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Walsh, Sylvia. "Kierkegaard: Poet of the Religious." In Kierkegaard on Art and Communication, 1–22. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-22472-2_1.

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Pattison, George. "The Genealogy of Art." In Kierkegaard: The Aesthetic and the Religious, 35–62. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-11818-2_2.

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Loosley, Emma. "Religious Expression in Art and Architecture." In A Companion to Religion in Late Antiquity, 591–610. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2018. http://dx.doi.org/10.1002/9781118968130.ch28.

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Conference papers on the topic "Religious art"

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Dimitrakopoulou, Georgia. "WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.20.

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In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.
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Indah, Rohmani Nur, and Galuh Nur Rohmah. "Indonesian Local Wisdom: State of the Art." In International Symposium on Religious Literature and Heritage (ISLAGE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220206.032.

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Anggraeni, Khurotin, Lutfia Okta Riwayati, and Aminatul Zahroh. "Da’wah Behavior through Sholawat Art." In International Symposium on Religious Literature and Heritage (ISLAGE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220206.029.

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Kukel, Viktor Evgenievich. "The place of religious art in modern Russian society." In Церковь, государство и общество: исторические, политико-правовые и идеологические аспекты взаимодействия. Межрегиональная общественная организация "Межрегиональная ассоциация теоретиков государства и права", 2020. http://dx.doi.org/10.25839/x3332-9206-5468-s.

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Tomassoni, Rosella, Stefania Liburdi, and Annalisa Marsella. "THE ROLE OF WOMEN IN THE HISTORY OF ROMAN RELIGION: FROM VESTALE TO MADONNA." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs06.07.

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Introduction: Within the concept of women in the archaic Roman era, the present paper will attempt a believable reconstruction of the passage of the vestal woman figure, subjected to the male �potestas� of the �pontfex maximus� in which Eros was sacrificed to the Civitas due to the blackmail of equal rights, to the recovery of the woman as an object of Christian contemplation. Objective and Method: The aim of this article, through the analysis of recognized sources, is to study the axiom according to which the Roman woman was considered equal to the man in society (for roles, reputation, legal capacity, and public image), only playing the religious role of vestal, which denied her femininity.Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Topic: The figure and role of women in ancient Rome did not disregard religion. In that period, the various female personalities could be identified in the figures of: matrons, prostitutes, commoners, vestals, all of which were characterized by enslavement to the particular patriarchal figure (pater, husband or pontifex). Only the vestal priestesses would seem to be excluded from the list of figures subject to male protagonists. The woman, considered tender and soft (�mollis, �mulier�, the most fragile) was completely excluded from important roles in Roman society.The juridical position of the Roman woman is obtained in the law of the XII tables (451-450 BC): "Feminas, etsi perfectae aetatis sint, in tutela esse, exceptis virginibus Vestalibus" - "The women are all to be under protection, although they are adults, except the Vestal virgins". Vestal women could juridically act like a man only if subjected to the temple of the goddess Vesta; in a psychoanalytic analysis, therefore, the counterpart was the renunciation of femininity, which was imposed by the thirty-year chastity they had to abide by. Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Conclusion: In conclusion, with this article, we will analyse how the Roman religions (polytheistic and monotheistic) have contributed, throughout history, to subjecting women to male domination and to attributing a negative and sinful image to them, until the advent of Christianity. The psychologist feels the need to address a question: what of this primordial essence of the feminine scares the man of every age?
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Yan, Liang, and Zhenzhen Sun. "The Religious Fanaticism and lOdd Coincidencesr of Gothic Architectural Art." In 2018 International Conference on Sports, Arts, Education and Management Engineering (SAEME 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/saeme-18.2018.59.

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Wahyudie, Prasetyo, Antariksa Antariksa, Lisa Wulandari, and Herry Santosa. "Place Attachment Framework In Preservation Religious Built Environment." In Proceedings of the 1st Conference of Visual Art, Design, and Social Humanities by Faculty of Art and Design, CONVASH 2019, 2 November 2019, Surakarta, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.2-11-2019.2294717.

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Nizhnikov, Sergei, and Le Thi Hong Phuong. "Specificity of Mahayana Buddhism in Vietnamese Intracultural Religious Communication." In 7th International Conference on Education, Language, Art and Inter-cultural Communication (ICELAIC 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201215.351.

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Shen, Lin. "The Influence of Ancient Rus Religious Art Elements on Russian Modern Paintings." In International Conference on Education, Language, Art and Intercultural Communication (ICELAIC-14). Paris, France: Atlantis Press, 2014. http://dx.doi.org/10.2991/icelaic-14.2014.153.

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Wang, Ya’nan. "The Religious Consciousness in “Povest vremennykh let” (Tale of Bygone Years)." In 4th International Conference on Art Studies: Science, Experience, Education (ICASSEE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200907.028.

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Reports on the topic "Religious art"

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Avis, William. Role of Faith and Belief in Environmental Engagement and Action in MENA Region. Institute of Development Studies (IDS), May 2021. http://dx.doi.org/10.19088/k4d.2021.086.

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This helpdesk report provides a critical review of the literature on the role of faith and religious values in environmental engagement and action. Contemporary studies have examined the relationship between religion and climate change including the ongoing “greening” process of religions. The review focuses on the responses of the Islamic faith in the MENA region to climate-related issues. MENA is considered one of the region’s most vulnerable to the impacts of climate change. The rapid review drawing from empirical findings notes that religious organizations have great potential in the protection of the environment. Religious organizations possess resources and infrastructure to positively impact the conversation on climate change. While the review acknowledges the important role that religion plays in environmental engagement, there is still no unified perception of climate change among members of the Islamic faith. There are those who believe that there are other more urgent issues such as radicalism, terrorism, democracy, and human rights. The review notes that the shared challenge of climate change can provide a mechanism to bring together faiths to discuss, share teachings, and agree on common action.
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Tadros, Mariz, ed. What About Us? Global Perspectives on Redressing Religious Inequalities. Institute of Development Studies, October 2022. http://dx.doi.org/10.19088/creid.2021.005.

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How can we make religious equality a reality for those on the margins of society and politics? This book is about the individual and collective struggles of the religiously marginalised to be recognised and their inequalities, religious or otherwise, redressed. It is also about the efforts of civil society, governments, multilateral actors, and scholars to promote freedom of religion or belief (FoRB) whatever shape they take. The actors and contexts that feature in this book are as diverse as health workers in Israel, local education authorities in Nigeria, indigenous movements in India, Uganda, or South Africa, and multilateral actors such as the Islamic Development Bank in Sudan and the World Bank in Pakistan. Some of the case studies engage with development discourses and narratives or are undertaken by development actors, while other cases operate completely outside the international development paradigm. These case studies present some important insights, which while highly relevant for their contexts also draw out important insights for academics, practitioners, activists, and others who have an interest in redressing religious inequalities for socioeconomically marginalised populations.
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Ochab, Ewelina U. Addressing Religious Inequalities as a Means of Preventing Atrocity Crimes: The Case of the Uyghur Genocide. Institute of Development Studies (IDS), July 2021. http://dx.doi.org/10.19088/creid.2021.009.

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There is a big distance between religious inequalities and atrocity crimes. Indeed, religious inequalities do not necessarily lead to atrocity crimes; however, in certain cases they can. Examples of cases that portray this progression are those of Yazidis and Christian minorities in Iraq, and the Rohingya community in Myanmar. In certain situations, analysing religious inequalities can help to identify risk factors of genocidal atrocities, so a question that naturally arises is: can addressing religious inequalities help to mitigate and prevent atrocity crimes based on religion or belief? This paper focuses on the situation of the Uyghur population in China, where they are being persecuted for their religion or belief. It considers the law on freedom of religion or belief and other laws affecting the enjoyment of rights by Uyghurs in China as the foundation of religious inequalities. The paper further considers the deterioration of the Uyghurs’ circumstances by analysing some of the recent reported treatment of them against frameworks relevant to atrocity crimes, namely the UN Framework of Analysis for Atrocity Crimes and the Jacob Blaustein Institute for the Advancement of Human Rights Compilation of Risk Factors and Legal Norms for the Prevention of Genocide.
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Ruprah, Inder J., and Camilo Pecha. Religion as an Unemployment Insurance and the Basis of Support for Public Safety Nets: The Case of Latin America and the Caribbean. Inter-American Development Bank, June 2015. http://dx.doi.org/10.18235/0011699.

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This paper explores the role of religion in mitigating the degree to whichunemployment reduces subjective well-being and it examines its support of social programs. The paper goes beyond existing literature in three ways: It extends existing literature to Latin America and Caribbean countries; it explicitly includes analysis of two confounders (social capital and personal traits) ignored in existing literature; and it moves beyond correlation by using the propensity score method to tease out a causal relation between religion and well-being. We find that religion acts as a buffer: Unemployed religious people are relatively happier than are nonreligious unemployed people. However, in contrast with the existing literature, we find that religious people are relatively more supportive of public social policy.
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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.003.

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India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.
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Editors, Intersections. Reporting Religion from Grenada, Spain. Intersections, Social Science Research Council, January 2024. http://dx.doi.org/10.35650/int.4021.d.2024.

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Editors, Intersections. Reporting Religion from Boston. Intersections, Social Science Research Council, January 2024. http://dx.doi.org/10.35650/int.4022.d.2024.

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Howard, Joanna. Vulnerability and Poverty During Covid-19: Religious Minorities in India. Institute of Development Studies (IDS), November 2021. http://dx.doi.org/10.19088/creid.2021.014.

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The Covid-19 pandemic has had direct and indirect effects on religiously marginalised groups, exacerbating existing inequities and undermining the ambitions of Sustainable Development Goals (SDGs) to reach (and include) those ‘furthest behind’. Religious inequalities intersect with other inequalities to compound vulnerabilities, particularly the convergence of low socioeconomic status, gender inequality, and location-specific discrimination and insecurity, to shape how people are experiencing the pandemic. This policy briefing, written by Dr Joanna Howard (IDS) and a co-author (who must remain anonymous for reasons of personal security), draws on research with religious minorities living in urban slums in Tamil Nadu and Karnataka states in India. Findings show that religiously motivated discrimination reduced their access to employment and statutory services during the pandemic. Harassment and violence experienced by Muslims worsened; and loss of livelihoods, distress, and despair were also acutely experienced by dalit Hindus. Government response and protection towards lower caste and religious minorities has been insufficient.
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Editors, Intersections. Reinventing How Journalists and Religious Scholars Communicate. Intersections, Social Science Research Council, January 2024. http://dx.doi.org/10.35650/int.4025.d.2024.

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This article summarizes a 2018 conference at Northeastern University dedicated to investigating the relationship between journalists and religious scholars as it relates to reporting on sensitive issues in religion, politics, and society.
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Mehta, Samira, and Tisa Wenger. Anti-abortion laws are an attack on religious freedom. Edited by Sara Phillips. Monash University, July 2022. http://dx.doi.org/10.54377/34fc-dd0f.

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