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Journal articles on the topic 'Religious attitudes'
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Absor, Muh Ulil, Asep Jahidin, Muqowim Muqowim, Hijrian Angga Prihantoro, Achmad Zuhri, and Proborini Hastuti. "Mengukur Indeks Moderasi Beragama Di Daerah Perkotaan Yogyakarta: Studi Kasus Di Kalurahan Sinduadi Dan Baleharjo." Al-Qalam 28, no. 2 (November 2, 2022): 252. http://dx.doi.org/10.31969/alq.v28i2.1122.
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<p><em>The development of extreme religious perspectives, attitudes of subjective truth claims that impose their religious interpretations are the main basis for the need for a moderate religious perspective. This article aims to analyse the situation of harmony, the experience of discrimination based on religion and to examine the religious moderation attitudes in the community. This research was conducted in a multicultural urban area in the Province of DI Yogyakarta, Baleharjo and Sinduadi Villages. This study found that respondents who experienced discrimination due to their religion were very low. However, 10.2% of respondents reported that there had been friction in their community. This study also found that level of people's attitudes regarding religious moderation measured by national commitment, tolerance, non-violence and accommodativeness to local culture can be categorized as high or good. However, there are several aspects of religious moderation that need to be strengthened such as attitudes about the importance of solving problems through legal approach if a person has problems with followers of other religions, acceptance of the establishment of houses of worship of other religions, leaders from other religions and the desire to conduct demonstrations and expel groups that are considered deviant. This study also found that the higher the education of the respondents, the higher the average score of religious moderation. Respondents who are active in religious organizations have also a higher attitude of religious moderation. Education, both through formal education and religious activities, can be an effective strategy to strengthen religious moderation attitudes in society.</em></p>
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EBIED, Rifaat. "Inter-Religious Attitudes." ARAM Periodical 9, no. 1 (January 1, 1997): 19–24. http://dx.doi.org/10.2143/aram.9.1.2002163.
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Smith, Steven G. "Three Religious Attitudes." Philosophy and Theology 11, no. 1 (1998): 3–24. http://dx.doi.org/10.5840/philtheol19981117.
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Menekli, Tuğba, and Runida Doğan. "Τhe effect of the religious attitudes on the death attitudes and death anxiety in elderly intensive care patients: a cross-sectional study." Health & Research Journal 7, no. 4 (October 9, 2021): 194. http://dx.doi.org/10.12681/healthresj.28190.
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Background: Negative death attitudes and death fear were reported at a high level among intensive care patients. Research indicates that nurses should know the factors affecting the death attitudes and death anxiety in intensive care patients to reduce these high levels of anxiety and negative attitudes. Religions have a strong relationship with death.Aim: This cross-sectional study was conducted to determine the effect of religious attitudes on death attitudes and death anxiety in elderly intensive care patients.Methods: The data of the study were collected between January 2019 and January 2020 in the intensive care unit of a university hospital in a province located in the east of Turkey. A total of 185 elderly patients participated in the study. Patient Identification Form, Ok-Religious Attitude Scale (ORAS), the Death Anxiety Scale (DAS), and Death Attitudes Profile-Revised (DAP) were used for data collection. IBM SPSS version 25.0 was used for data analysis.Results: Most of the patients (88.6%) were at high level of self-reported religious attitudes. The mean DAS score of the patients was 9.02 ± 1.64, DAP was 120.40 ± 23.70, and ORAS was 31.25 ± 2.90. According to regression analysis, the increase in ORAS scores decreased the DAS score and increased the DAP score (p <0.05).Conclusion: There was a negative relationship between religious attitudes and death anxiety and a positive relationship between religious attitudes and attitudes towards death in elderly patients in intensive care units. Nurses should evaluate the patients’ religious attitudes while they plan interventions to reduce patients’ death anxiety or to develop positive attitudes toward death in these patients.
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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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Mather, Darin. "Gender Attitudes in Religious Schools: A Comparative Study of Religious and Secular Private Schools in Guatemala." Religions 9, no. 7 (July 20, 2018): 219. http://dx.doi.org/10.3390/rel9070219.
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This study assesses the effect that private religious schools have on gender attitudes in students. Using data collected from twenty-one private schools in Guatemala, gender attitudes are assessed using latent class analysis. The results indicate that students’ gender attitudes can be categorized into three distinct profiles. These are non-egalitarian, publicly egalitarian, and generally egalitarian. Subsequent analysis reveals that religious schools and specific religious beliefs are correlated with different gender attitude profiles. For instance, Catholic school students are more likely to be generally egalitarian than students in evangelical or secular schools, and biblical literalists are most likely to be publicly egalitarian. Overall, this research highlights the need to develop new conceptual models to provide more accurate and nuanced descriptions of gender attitudes. It also provides new insight into correlations between religious schools and religious beliefs and gender attitudes formation.
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Nabilah, Ebi, Dandi Yansyah, Ahmad Irfan Arrizki, and Elvi Apriani. "Study of Religious Attitudes of Dormitory and Non-dormitory Students." Atthulab: Islamic Religion Teaching and Learning Journal 7, no. 2 (December 31, 2022): 141–51. http://dx.doi.org/10.15575/ath.v7i2.17147.
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Changes in religious behavior are influenced by religious attitudes, including behavior during adolescence. A good religious attitude will lead to good religious behavior. Religious attitudes are formed through direct experience through interaction with various elements of the social environment. Therefore, a person's religious attitude is different in responding to a stimulus, including between dormitory and non-dormitory students. This study aims to determine the level of comparison of religious attitudes between dormitory and non-dormitory students.This research uses descriptive quantitative method. Data was obtained using a questionnaire. Data were analyzed using simple statistics. The sample used was 34 students, consisting of 17 dormitory students and 17 non-boarding students. After the data was processed, the researchers generally analyzed the level of differences in religious attitudes between dormitory and non-dormitory students and the differences in each dimension of religious attitudes. The analysis of the mean scores resulted in the finding that in general, the difference in religious attitudes between dormitory and non-dormitory students was 4.1 > 4.1. Analysis on each dimension is known that from the five dimensions, the level of comparison in the three dimensions is obtained by the dormitory students. The three dimensions are ritual (3.9 > 3.4), mystical (4.5 > 4.3) and intellectual (4.5 > 4.2). Meanwhile, non-boarding students are superior in ideological dimensions (4.0 < 4.2). And the social dimension has the same level of religious attitude (4.3 = 4.3).
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Bayani, A. A. "Religious attitudes and anxiety." European Psychiatry 23 (April 2008): S211. http://dx.doi.org/10.1016/j.eurpsy.2008.01.355.
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Mulyani, Aty. "Model Pembelajaran Klasifikasi Fungi Berbasis Proyek Tertintegrasi R-STEM untuk Mengembangkan Sikap Religi dan Ilmiah Siswa MAN Insan Cendikia Jambi." PENDIPA Journal of Science Education 4, no. 2 (June 30, 2020): 101–6. http://dx.doi.org/10.33369/pendipa.4.2.101-106.
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The main objectives in learning science are (1) aspects of mastery of concepts related to cognitive learning outcomes, (2) aspects of scientific work skills; and (3) aspects of religious and scientific attitudes. At this time the aspect of developing scientific attitudes is not yet an important part of science teachers at this time, so students in the aspects of religious and scientific attitudes are still low, meaning the results of learning cognitive aspects and good skills, but have not been able to develop a religious attitude on God's greatness over his creation or scientific attitude related to curiosity and independence. This research will apply the R-STEM Integrated Project Based Fungi classification model for the development of religious attitudes and scientific attitudes of class X MIA 2 students at MAN Insan Cendekia Jambi with a total of 25 students. This research is a classroom action research with learning stages with integrated project-based R-STEM learning model with the topic of making Tape with local Fungi. In this study, as long as students undertake the tape-making project, data retrieval is carried out related to students' religious attitudes and scientific attitudes. Research data obtained using observation instruments, interviews, and questionnaires. The results of observational data obtained were analyzed descriptively qualitatively; and scoring religious and scientific attitudes using established assessment rubrics. The results of the research and discussion can be concluded that the integrated project-based learning function R-STEM classification is able to develop a religious attitude of God's greatness over his creation, curiosity, and attitudes of student independence; thus the learning model that has been developed is effective.
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Fadhli, Muhammad Nur, and Sangkot Sirait. "RELIGIOUS TOLERANCE: PERSPECTIVE OF TEACHERS FROM DIFFERENT RELIGIONS IN ELEMENTARY EDUCATION (SD) REMAJA PARAKAN TEMANGGUNG." Sunan Kalijaga International Journal on Islamic Educational Research 2, no. 1 (February 20, 2019): 19–31. http://dx.doi.org/10.14421/skijier.2018.2018.21.02.
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Abstract: The article is intended to describe the religious tolerance perspective of many teachers from different religions in Primary Education (Sekolah Dasar-SD) Remaja Parakan, Temanggung; to know how the implementation of religious tolerance in the school; and to figure out how the implications of religious tolerance towards the attitude of learners religiosity in the school. By using qualitative methods, data are collected by interviews, observation, and documentation, and analyzed in according do Milles and Hubberman. The article finds that: First, the teacher of Islamic education declares the tolerance is an attitude of mutual respect for various beliefs or religions. Meanwhile, according to the teacher of Christian education, religious tolerance is one's belief in eliminating the ego by respecting other people without looking at their religions. In other words, religious tolerance is an understanding that teaches life to respect the right to freedom of religion. Furthermore, according to the teacher of Buddhist Education, religious tolerance is socializing in the community without carrying religious labels. Second, the internalization of religious tolerance at the school is already quite good, and this is evidenced by the absence of conflict in the name of religion. Third, generally, the religious attitude of students is included in the category of inclusive religious attitudes.
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Akhmadi, Agus. "Moderation of Religious Madrasah Teachers." Inovasi-Jurnal Diklat Keagamaan 16, no. 1 (July 18, 2022): 60–69. http://dx.doi.org/10.52048/inovasi.v16i1.294.
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Religious moderation is a national program to create a peaceful life. The attitude of religious moderation is developed in madrasas as the main values of life. The movement to realize religious moderation in madrasas needs to be started by teachers with an attitude of religious moderation. This study aims to describe the attitude of religious moderation of madrasa teachers and strategies for developing religious moderation in madrasas. The research begins with a literature review to examine the concept of religious moderation, attitudes of religious moderation and educational strategies for religious moderation. The research respondents were 111 madrasa teachers who participated in the training organized by the Surabaya Religious Education and Training Center. Data collection was carried out by means of a questionnaire. The research instrument is in the form of a standardized religious moderation attitude scale, a questionnaire sent via google form upload to respondents. Data processing was carried out by descriptive statistics. The results showed that the religious moderation attitude of madrasa teachers was in the medium and high categories. Teachers' religious moderation attitudes vary in terms of education level, teacher job background, teaching specialization, employment status and gender. The attitude of religious moderation is important in realizing a peaceful life, therefore it is recommended to increase the attitude of religious moderation in teachers.
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Ayub, Hamna, Nelofar` Kiran, and Saira Khan. "Translation and Validation of Religious Attitude Scale: Role of Demographic Variables." Pakistan Journal of Psychological Research 35, no. 1 (May 20, 2020): 191–208. http://dx.doi.org/10.33824/pjpr.2020.35.1.11.
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The study aimed to translate the Religious Attitude Scale (RAS; Onay, 2000) into Urdu language and established its construct validity in Pakistani culture. Moreover, the relationship of different demographic variables (i.e., age, income, gender, family system) with religious attitude of parents was also explored. The study comprised of two phases: Phase I of the study constituted translation of the original English version of RAS into Urdu language using forward and back translation method. In phase II, the construct validity of RAS was established through Exploratory Factor Analysis and psychometric properties of RAS were determined. A sample (N = 264) of parents comprising mothers (n = 133) and fathers (n = 131) with age range of 26 to 52 years (M = 34.74, SD = 6.0) participated in the study. Results showed that RAS has two factors namely Positive Religious Attitudes and Negative Religious Attitudes. Psychometric properties of the scale were satisfactory. Findings showed that religious attitudes had positive relationship with age; while, were negatively associated with income. Findings revealed nonsignificant differences across gender of the parents on religious attitudes; whereas, individuals belonging to nuclear families had significantly lower religious attitudes than those from joint family system. Future implications were also discussed.
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Zamakhsari, Ahmad. "Teologi Agama-agama Tipologi Tripolar; Eksklusivisme, Inklusivisme dan Kajian Pluralisme." Tsaqofah 18, no. 1 (June 28, 2020): 35. http://dx.doi.org/10.32678/tsaqofah.v18i1.3180.
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Tripolar typology is one of the approaches to theology of religions that was popularized by Alan Race. This typology is used as a standard in theological studies of religions, and is still widely used in the theological discourse of religions. Tripolar typology used to map various approaches theologians and theologians non-Christian on the relation of Christianity with religions. other This mapping is based on the similarities and differences in their perspective on other religions outside Christianity. The three typologies are exclusivism, inclusivism and pluralism.Komarudin Hidayat stated that there are five typologies of religious attitudes, namely "exclusivism, inclusivism, pluralism, eclecivism, and universalism". These five typologies do not mean that each is separated and disconnected from the other nor permanent, but rather it is said to be a prominent trend, considering that every religion or religious attitude always has the potential to produce the five attitudes above. Even though there are differences in theological types of religion with other religious scholars, such as Panikkar, who mentions three typologies: exclusive, inclusive, and parallelism, essentially the typological mentions contain the same meaning and meaning. Therefore, we will discuss the typologies of religion.
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Latifa, Rena, Muhamad Fahri, Imam Subchi, and Naufal Fadhil Mahida. "The Intention of Becoming Religiously Moderate in Indonesian Muslims: Do Knowledge and Attitude Interfere?" Religions 13, no. 6 (June 13, 2022): 540. http://dx.doi.org/10.3390/rel13060540.
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As religious moderation is becoming one of the alternative solutions to prevent religious extremism behavior in Indonesian Muslims, research regarding becoming religiously moderate is essential. This research aimed to (1) construct Islamic Religious Moderation Intentions instruments. Intentions are usually shaped by knowledge and attitudes. For this reason, we also (2) constructed the instrument of Islamic Religious Moderation Knowledge and Islamic Religious Moderation Attitudes. Finally, we tried to (3) discover the intention of becoming religiously moderate in Indonesian Muslims by testing the knowledge and attitudes of religiously moderate. The participants consisted of 305 Indonesian Muslims from any religious organizational affiliation. First, we constructed the instruments from the theoretical definition of knowledge, attitudes, and intentions. Confirmatory factor analysis was used to validate the instruments. Moreover, the hypothesis was tested with multiple regression analysis. This research found three valid instruments regarding Islamic religious moderation: (1) Islamic Religious Moderation Knowledge, (2) Islamic Religious Moderation Attitudes, and (3) Islamic Religious Moderation Intentions. The hypothesis test results show a significant influence of knowledge and attitudes in forming religious moderation intentions in Indonesian Muslims. Therefore, to have any intentions of becoming a moderate Muslim, one should know “what Islamic moderation is” and have a positive attitude toward Islamic moderation. Further dissemination regarding religious moderation should be put into action to increase the knowledge and attitudes in Indonesian Muslim society.
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Akhmadi, Agus, and Zainul Arief. "Training Implementation Of Strengthening Moderation of Religious State Apparatus Ministry of Religion In East Java Province." Inovasi-Jurnal Diklat Keagamaan 16, no. 2 (December 28, 2022): 168–74. http://dx.doi.org/10.52048/inovasi.v16i2.357.
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The training for strengthening religious moderation will be held by the Surabaya Religious Education and Training Center in 2022. This study aims to evaluate the implementation of training for strengthening religious moderation for the Ministry of Religion's State Civil Apparatus (ASN) and the religious moderation attitudes of the trainees. This research method is a qualitative descriptive of the implementation of training and the attitude of religious moderation that drives religious moderation. The research respondents were 135 people consisting of teachers, madrasa heads, extension workers, and penghulu. Data collection was carried out by means of a questionnaire. The research instrument was in the form of a religious moderation attitude scale questionnaire which was sent via google form uploads to respondents. Data processing was carried out by descriptive statistics. The results of the study indicate that the implementation of training on strengthening the driving force of religious moderation is quite satisfactory. The participants' religious moderation attitude was included in the high category.
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Braun, Ed. "Principle of religious freedom: basic normative elements." Religious Freedom, no. 17-18 (December 24, 2013): 42–47. http://dx.doi.org/10.32420/rs.2013.17-18.982.
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The idea of human rights is based on the premise that all people are free, have inherent dignity and value, and attitude towards them requires justice and equality. This is important for promoting peaceful coexistence between people and societies. An integral and important part of modern human rights is the concept of religious freedom. Since everything in the world is becoming more and more interconnected, and meetings of various religions and worldviews are becoming more and more important, the principles of religious freedom are challenged. In my report, I will: 1) consider the principle of religious freedom: what it means, where it came from and what some of the most important modern documents on religious freedom and 2) agree with a few thoughts and comments. My starting point is that modern human rights include many religions and state neutrality in relation to religious and non-religious attitudes. I contend that these two elements, along with the right to change religion, are the most challenging.
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Mulyadi, Moh Sunan, Trio Supriyatno, and Jamilah Jamilah. "Strategi Pembelajaran PAI dalam Mewujudkan Sikap Religius (Religius Atitude) Siswa Kelas VIII di SMPN 5 Pamekasan." Ideas: Jurnal Pendidikan, Sosial, dan Budaya 8, no. 3 (August 18, 2022): 907. http://dx.doi.org/10.32884/ideas.v8i3.882.
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This research is motivated by a phenomenon that occurs in SMP Negeri 5 Pamekasan. There are still student behaviors that are lacking in politeness towards teachers, low religious attitudes, and so on. therefore a strategy is needed in PAI learning so that students religious attitudes can be realized in everyday life. There are three research objectives, among others: 1) to describe the steps of PAI learning in realizing the religious attitude of students in class VIII at SMP Negeri 5 Pamekasan. 2) describe the factors that support and hinder the realization of religious attitudes in class VIII PAI learning at SMP Negeri 5 Pamekasan. This research is a qualitative research and the type of research is descriptive. Data collection was done by interview, observation and documentation. Data analysis by doing data reduction, data presentation and drawing conclusions. The data obtained were checked for the validity of the data with the degree of trust, transferability, dependence, certainty, and triangulation. The results showed that: First, the steps of PAI learning in realizing students religious attitudes were: greeting, expressing gratitude, praying, reading Juz Amma, teacher providing subject matter, students being motivated, providing opportunities for students to collect information. , students present the tasks that are done by each group and then practice it, students make resumes, then the teacher closes the lesson in the form of greetings and prayers together. Second, there are supporting and inhibiting factors in realizing students religious attitudes are students, teachers, school principals, while the inhibiting factors include: lack of self-awareness in students, lack of involvement of all teachers in realizing students religious attitudes.
Penelitian ini dilatarbelakangi oleh fenomena yang terjadi di SMP Negeri 5 Pamekasan. Masih ada perilaku siswa yang kurang dalam hal sopan santun terhadap guru, sikap religius yang masih rendah, dan lain sebagainya. Oleh karena itu diperlukan strategi dalam pembelajaran PAI agar sikap religius siswa tersebut dapat diwujudkan dalam kehidupan sehari-hari. Tujuan penelitian ini di antarnya: 1) mendiskripsikan langkah-langkah pembelajaran PAI dalam mewujudkan sikap religius siswa pada kelas VIII di SMP Negeri 5 Pamekasan, dan 2) mendeskripsikan faktor yang mendukung dan menghambat dalam mewujudkan sikap religius pada pembelajaran PAI kelas VIII di SMP Negeri 5 Pamekasan. Penelitian ini merupakan penelitian kualitatif dan jenis penelitiannya deskriptif. Pengumpulan data dilakukan dengan wawancara, observasi dan dokumentasi. Analisis data dengan melakukan reduksi data, penyajian data dan penarikan kesimpulan. Data yang diperoleh di cek keabsahan datanya dengan derajat kepercayaan, keteralihan, kebergantungan, kepastian, dan trianggulasi. Hasil penelitian menunjukkan bahwa: pertama, langkah-langkah pembelajaran PAI dalam mewujudkan sikap religius siswa antara lain adalah: mengucapkan salam, memanjatkan rasa syukur, berdoa, membaca juz amma, guru memberikan materi pelajaran, siswa diberikan motivasi, memberikan kesempatan pada siswa mengumpulkan informasi, siswa mempresentasikan tugas yang dikerjakan oleh masing-masing kelompok serta kemudian mempraktekannya, siswa membuat resume, kemudian guru menutup pelajarannya berupa salam dan doa bersama. Kedua, terdapat faktor pendukung dan penghambat dalam mewujudkan sikap religius siswa adalah siswa, guru, kepala sekolah, sedangkan faktor penghambat meliputi: kurangnya kesadaran pada diri siswa, kurangnya keterlibatan semua guru dalam mewujudkan sikap religius siswa.
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Yang, Yang. "Religion and Attitudes Toward Intimate Partner Violence: A Cross-National Study." Arbutus Review 12, no. 1 (October 25, 2021): 104–20. http://dx.doi.org/10.18357/tar121202120181.
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In a world where violence against women remains pervasive and serious, intimate partner violence (IPV) is one of the most common and harmful forms of violence against women. Since religion and religiosity have been found to be influential in shaping people’s attitudes toward IPV, this global-scale study investigates the net effects of religion and religiosity on attitudes toward IPV with country-specific influences controlled. Using the data from the World Values Survey conducted between 2017 and 2020 that had 69,578 respondents with Ordinary Least Square regression (OLS) models, this study finds that being religious is related to less accepting attitudes toward IPV, while the frequency of attending religious activities does not have a statistically significant relationship with attitudes toward IPV. Variations in attitudes are found among different religious denominations as well. People belonging to some religious denominations show more acceptance of IPV, so the nuanced differences among specific religions are crucial in creating discrepancies in attitudes across religious people. The results call for more future interdisciplinary and mix-method research to further our understanding of the religious impact on attitudes toward IPV and to promote gender equality globally.
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Asiah, Nur, Harjoni Harjoni, and Is Susanto. "Inter-Environmental Collaboration to Form Students’ Attitudes toward Diversity." Tadris: Jurnal Keguruan dan Ilmu Tarbiyah 6, no. 1 (June 29, 2021): 29–40. http://dx.doi.org/10.24042/tadris.v6i1.8594.
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An excellent religious attitude can direct students to think and act following the religious values they adhere to in their personal and social lives. This study aimed to analyze the environmental factors in the formation of students' attitudes toward diversity. This study used a qualitative method. The data had been obtained from all informants at SDIT Muhammadiyah, SD Trihasil, and MI Nahdlatul Ulama that met the specified requirements. The data had been collected through interviews, observation, and documentation techniques to be analyzed descriptively. The results showed that the factors forming students' attitudes toward diversity were the family environment, school environment, and community environment. For example, factors that formed the religious attitude of SD Trihasil students were religious education and the family environment. The parents provided religious education through daily habituation and invited their children to daily and monthly recitation. On the other hand, factors that formed students' attitudes toward diversity at SDIT Muhammadiyah were the family through habituation and the Muhammadiyah organization. Furthermore, students’ attitudes toward diversity MI Nahdatul Ulama were influenced by family factors and their community. Thus, internal and external environmental factors influence the students’ attitudes toward diversity.
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Brandt, Mark J., and Geoffrey A. Wetherell. "What Attitudes are Moral Attitudes? The Case of Attitude Heritability." Social Psychological and Personality Science 3, no. 2 (June 20, 2011): 172–79. http://dx.doi.org/10.1177/1948550611412793.
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Variation in the extent an attitude is imbued with moral conviction is a strong predictor of a variety of consequential social judgments; however, the extant literature has not explained variation in moral conviction. The authors predict that some attitudes may be experienced as moral because they are heritable, promoting group survival and firmly rooting people in these attitudes. To test this hypothesis, the authors surveyed two community samples and a student sample (total N = 456) regarding the extent participants perceived 20 attitudes as moral attitudes, and compared these ratings to established estimates of attitude heritability. Across all three studies, attitudes with greater previously established heritability estimates were more likely to be experienced as moral, even when controlling for a variety of measures of attitude strength and the extent to which an attitude is associated with one’s religious beliefs.
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Meyer, Karlo. "Antrittsvorlesungen. Haltungen gegenüber Haltungen des Glaubens. Oder: Sich zu Religiösem und Religiosität ins Verhältnis setzen." Zeitschrift für Pädagogik und Theologie 67, no. 1 (March 1, 2015): 47–57. http://dx.doi.org/10.1515/zpt-2015-0107.
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Abstract Due to their tradition, religious objects (as “witnesses” of a tradition) are related to specific attitudes through the way they are created and used (e. g. connected with believing). In the context of pedagogical presentation and reflection, religious themes and objects are embedded in differing attitudes - e.g. the ones towards believing. Thus, teachers do not only teach methods and religious objects, but also convey a hierarchy between both levels of attitudes by their activities. Regarding the process of pedagogical reflection, this implies that an attitude arising from the witness and its religious context needs to be considered in relation to those particularly intended for teaching. Otherwise, unintended mistakes may occur even in minor wordings. Consequently, this procedure requires separate pedagogical reflections on “the attitudes towards particular attitudes”, so to speak. The intentions and applied priorities concerning those attitudes hence need to be revealed.
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Sholikah, Siti Almaratus. "EVALUASI PENERAPAN MODERASI BERAGAMA TERHADAP SIKAP BERAGAMA PESERTA DIDIK DI SMP PGRI KECAMATAN NGRAHO KABUPATEN BOJONEGORO." Evaluasi: Jurnal Manajemen Pendidikan Islam 6, no. 1 (March 31, 2022): 107. http://dx.doi.org/10.32478/evaluasi.v6i1.863.
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Abstract. Religious moderation is very important in a homogeneous country, such as Indonesia, which is rich in diversity, so it is very easy to create friction between groups, especially between religions. Thisi studyi uses a descriptivei qualitativei researchi approach, with primary data sources being principals, teachers and students while secondary data sources in the form of documents, photos of school archives, in collecting data the researchers used three ways, namely: participatory interviews, non-structured interviews and documents, whilei datai analysisi through:idata collection, data condensation, data displayi and drawingi iconclusions. The results of this research are: Planning for religious moderation on the religious attitudes of students at SMP PGRI Ngraho District, Bojonegoro Regency includes: Student selection, Indoctrination includes: noble character, and have competitiveness, Instrumentation includes: written and well structured practice The application of religious moderation to the religious attitudes of students at SMP PGRI Ngraho District, Bojonegoro Regency includes: tolerance, not group fanatics, respecting culture, prioritizing unity. carried out well. Evaluation of religious moderation on the religious attitudes of students at SMP PGRI Ngraho District, Bojonegoro Regency includes: changes in attitudes, improving knowledge and increasing skills. Supporting factors and obstacles to the application of religious moderation on students' religious attitudes at SMP PGRI Ngraho District, Bojonegoro Regency as the following: the role of the principal, student support, student input. written and well structured practice The application of religious moderation to the religious attitudes of students at SMP PGRI Ngraho District, Bojonegoro Regency includes: tolerance, not group fanaticism, respecting culture, promoting unity. carried out well. Evaluation of religious moderation on the religious attitudes of students at SMP PGRI Ngraho District, Bojonegoro Regency includes: changes in attitudes, improving knowledge and increasing skills. Supporting factors and obstacles to the application of religious moderation on students' religious attitudes at SMP PGRI Ngraho District, Bojonegoro Regency as the following: the role of the principal, student support, student input. written and well structured practice The application of religious moderation to the religious attitudes of students at SMP PGRI Ngraho District, Bojonegoro Regency includes: tolerance, not group fanaticism, respecting culture, promoting unity. carried out well. Evaluation of religious moderation on the religious attitudes of students at SMP PGRI Ngraho District, Bojonegoro Regency includes: changes in attitudes, improving knowledge and increasing skills. Supporting factors and obstacles to the application of religious moderation on students' religious attitudes at SMP PGRI Ngraho District, Bojonegoro Regency as the following: the role of the principal, student support, student input. respecting culture, prioritizing unity. carried out well. Evaluation of religious moderation on the religious attitudes of students at SMP PGRI Ngraho District, Bojonegoro Regency includes: changes in attitudes, improving knowledge and increasing skills. Supporting factors and obstacles to the application of religious moderation on students' religious attitudes at SMP PGRI Ngraho District, Bojonegoro Regency as the following: the role of the principal, student support, student input. respecting culture, prioritizing unity. carried out well. Evaluation of religious moderation on the religious attitudes of students at SMP PGRI Ngraho District, Bojonegoro Regency includes: changes in attitudes, improving knowledge and increasing skills. Supporting factors and obstacles to the application of religious moderation on students' religious attitudes at SMP PGRI Ngraho District, Bojonegoro Regency as the following: the role of the principal, student support, student input.
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Huang, Keji, Philip Pearce, and Junjie Wen. "Tourists' Attitudes Toward Religious Commercialization." Tourism Culture & Communication 17, no. 4 (December 4, 2017): 259–70. http://dx.doi.org/10.3727/109830417x15072926259397.
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Van Der Ven, Johannes A., and André Beauregard. "Religious Attitudes and Societal Values." Journal of Empirical Theology 10, no. 1 (1997): 21–38. http://dx.doi.org/10.1163/157092597x00023.
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Gallagher, Christine. "Religious Attitudes regarding Organ Donation." Journal of Transplant Coordination 6, no. 4 (December 1996): 186–90. http://dx.doi.org/10.1177/090591999600600407.
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This study of seminary students, religious leaders, and hospital chaplains illustrates the importance of educating clergy about organ donation. Religious objections are often cited as a reason for refusal to give consent for donation. Results of this study show that most clergy are supportive of organ donation. However, the survey pointed out some misunderstanding of the concept of brain death. Thus, although the clergy are supportive and influential, they tend not to receive medical information that is key to the donation process. Further education specifically focused on religious leaders is needed.
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WILCOX, CLYDE. "RELIGIOUS ORIENTATIONS AND POLITICAL ATTITUDES." American Politics Quarterly 15, no. 2 (April 1987): 274–96. http://dx.doi.org/10.1177/004478087015002005.
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Gallagher, Christine. "Religious attitudes regarding organ donation." Journal of Transplant Coordination 6, no. 4 (December 1996): 186–90. http://dx.doi.org/10.7182/prtr.1.6.4.b8211n7433573121.
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Albertson, Bethany L. "Religious Appeals and Implicit Attitudes." Political Psychology 32, no. 1 (November 12, 2010): 109–30. http://dx.doi.org/10.1111/j.1467-9221.2010.00793.x.
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Fuller, Robert C., and Derek E. Montgomery. "Body Posture and Religious Attitudes." Archive for the Psychology of Religion 37, no. 3 (December 2015): 227–39. http://dx.doi.org/10.1163/15736121-12341310.
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Homburg, Roy, Fatima Husain, Anil Gudi, Mark Brincat, and Amit Shah. "Religious attitudes to gamete donation." European Journal of Obstetrics & Gynecology and Reproductive Biology 231 (December 2018): 204–9. http://dx.doi.org/10.1016/j.ejogrb.2018.10.051.
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Schenker, Joseph G., and Vicki Rabenou. "Contraception: traditional and religious attitudes." European Journal of Obstetrics & Gynecology and Reproductive Biology 49, no. 1-2 (April 1993): 15–18. http://dx.doi.org/10.1016/0028-2243(93)90102-i.
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Sri Windati, Ni Made, and I. Ketut Sudarsana. "Penanaman Sikap Inklusif Keberagamaan Hindu." Kamaya: Jurnal Ilmu Agama 3, no. 1 (January 14, 2020): 94–101. http://dx.doi.org/10.37329/kamaya.v3i1.379.
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This study aims to determine the inclusion of Hindu religious inclusive attitudes in SMA Dwijendra Denpasar. Practices of violence in the name of religion, and fundamentalists, radicalism, until terrorism, lately increasingly prevalent in the country. Therefore inclusive diversity must be developed in Indonesia. In order to create a harmonious, peaceful, safe, peaceful and prosperous society, it is necessary to build an inclusive attitude towards diversity. Schools are the right means to teach religion, so it is very suitable if religious education is included in the curriculum of learning in schools. One effort that can be carried out by SMA Dwijendra Denpasar to create harmony between students of different religions is to instill an inclusive attitude of Hinduism in class XI students who are Hindu through learning Hindu religious education to transform religious knowledge and values of religious teachings, so as to be able to create harmonious school atmosphere.
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Ramocka, Małgorzata. "Zagadnienie lichwy w ujęciu wielkich religii monoteistycznych." Annales. Etyka w Życiu Gospodarczym 11, no. 1 (May 15, 2008): 297–302. http://dx.doi.org/10.18778/1899-2226.11.1.28.
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This article provides a comparative analysis of the attitudes of three major monotheistic religions – Judaism, Christianity and Islam – to the practice of usury and looks at why these attitudes developed in different ways. Each of the parts presents the opinions of one of the religious systems, analysing the Old and New Testaments, as well as the Koran, by looking at the duties that the Holy Scriptures required of their followers. The first part is devoted to Judaism. According to this model, the moral value of usury was dependent on the ethnic and religious origins of the borrower probably because of special historical and cultural associations between the idea of money and the Jewish people. The second part is concerned with usury in Christian religion, presenting the attitude expressed in the Gospel, as well as later comments of Fathers of the Church, in order to put the change in moral attitudes to usury in its historical context. Finally, the article presents the point of view of Islam devoting particular attention to the historical reasons for the development of its specific attitude to usury, but also outlining contemporary solutions adopted in the present-day Islamic world.
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Suwardani, Ni Putu, Wayan Paramartha, and Ni Made Indiani. "Formatting Of Religious Attitude Of Hindu Bali Youth In The Context Of Religion Conversion (Ethnopedagogy Study in Taro Tegalalang Village, Gianyar)." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 2 (October 31, 2019): 240. http://dx.doi.org/10.25078/ijhsrs.v3i2.1004.
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<p><em>Nowdays, coversion of religion is popular issue to discuss especially for Hindus in Bali as well as outside Bali. This paper conveys some alternatives of how to stay in our religion namely Hindu. There fore the purpose of this study, to analyze: (1) Reasons for the importance of the formation of religious attitudes of Hindu youth in Taro Village; (2) Strategies for the formation of religious attitudes of Hindu youth in Taro Village; and (3) Implications for the formation of Hindu teenage religious attitudes towards religious knowledge, religious beliefs, and religious behavior. Theories used as scalpel are: phenomenological theory, constructivist theory, and eclectic theory of behavior. This research is classified as a qualitative research, with a multiperspective approach namely theological, phenomenological, psychological and ethnopedagogical. Data collection techniques with unstructured interviews, non-participation, observation, and study of documents. Data were analyzed using qualitative descriptive techniques, the Miles and Hubeman cycle analysis models. Conclusions: (1) Reasons for the importance of forming religious attitudes of Hindu youth in Taro Village: increasing religious knowledge, suppressing religious fanaticism, forming religious tolerance, and making children morally noble; (2) Strategies for the formation of religious attitudes of Hindu youth in Taro Village, by: providing examples and modelling through a persuasive approach, by creating a religious atmosphere, by internalizing religious values, by habituation, and cooperation with partners. (3) Implications for the formation of religious attitudes: implications for increasing understanding of religion, strengthening of faith / belief (sraddha and bhakti) in religion, and religious behavior becoming more mature, religion becoming an attitude of life.</em><em></em></p>
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Kościelniak, Karol. "Wpływ wojen północnych XVII i XVIII w. na postawy i relacje mieszkańców Poznania różnych wyznań." Studia Historyczne 62, no. 1 (245) (July 13, 2021): 41–59. http://dx.doi.org/10.12797/sh.62.2019.01.03.
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Impact of the Northern Wars of the Seventeenth and Eighteenth Centuries on Attitudes and Relations Between Various Religious Denominations Among Poznań Burghers Wars often result in changes of peoples’ attitudes and approach towards others and social, economic and religious reality around them. This is especially true among those who have personally experienced atrocities of military conflicts. The aim of this paper is to reveal the impact of the Northern Wars (i.e. the 1655-1660 and 1700-1712 conflicts) on attitudes and relations between burghers of the city of Poznań representing various religious denominations. Examination of evidence shows that citizens of Poznań displayed usually toleration for other religions groups. This circumstance, of course, did not exclude occasional religious upheaval.
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Butakov, Pavel. "How to Believe Faithfully and Firmly?" Philosophy. Journal of the Higher School of Economics IV, no. 4 (December 30, 2020): 167–84. http://dx.doi.org/10.17323/2587-8719-2020-4-167-184.
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Religious people are expected to believe in their religious creeds faithfully and firmly. How can one acquire such a belief? In order to answer that question, I propose a model for all belief-like propositional attitudes. The model differentiates, firstly, between voluntary and involuntary, and, secondly, between categorical and quantitative belief-like attitudes. The whole variety of belief-like attitudes is then reduced into two main groups. The first group combines all voluntary and categorical attitudes, and the second group combines all involuntary and quantitative attitudes. The resultant first-group attitude is called “judgment,” and the second-group attitude — “confidence.” Thus, judgment is the generic voluntary categorical propositional attitude, which can have only two values: “true” or “false.” Confidence is the generic involuntary quantitative attitude, which can have any value between “certainly false” and “certainly true.” A religious person can form the creedal judgment simply by her act of will, while her confidence depends upon the actual content of her doxastic system. However, a person can indirectly increase her confidence in the creedal statement via relevant factors that control her doxastic system. Such factors include corroboration, desirability, and ethicality of the proposition, and also its centrality and entrenchment in the doxastic system. I suggest several practical guidelines for increasing the relevant factors. I claim that the suggested model and the practical guidelines for acquiring the “faithful and firm belief” can be used not only within the religious context but can also be applied to any propositional beliefs.
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Sumbulah, Umi. "SIKAP KEBERAGAMAN DALAM TRADISI AGAMA-AGAMA IBRAHIM." ULUL ALBAB Jurnal Studi Islam 8, no. 1 (December 26, 2018): 1–20. http://dx.doi.org/10.18860/ua.v8i1.6242.
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Researchs on Abrahamic religions found three religious attitudes which generate the theory of exclusivism, inclusivism and pluralism. Those sort of religious attitudes are constructed by normative doctrines and historical experience of each religion’s adherents in interacting with adherents of other religions. Pluralism as a philosophycal system of thinking emerges as a response toward inappropriateness of monism and dualism theories. Besides, socio-theological response also emerges as various thruth phenomena. Therefore, the phenomena should be responded wisely.
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Valasik, Corinne. "Le social et l’éthique comme réponses de la religion face au pluralisme religieux." Social Compass 57, no. 2 (June 2010): 168–79. http://dx.doi.org/10.1177/0037768610362416.
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Religious pluralism is a central issue in the debates on the place of religion in Western societies. Religious institutions may cope with pluralism in different ways. The author focuses on one of these attitudes, which she calls “protest-attestation” and which is halfway between the opposite poles of “insulation” and “radicalisation”. First she observes that, whatever their attitude, religious players are not seen by society as holding a specific religious worldview. Her main hypothesis is therefore that religious normativity and its basis have lost much of their value in contemporary societies. If that is the case, then we should ask—as Jim Beckford did—if Western societies are experiencing only religious diversity, tolerating the presence of minority religions, or if they are actually reflecting on viable approaches and strategies for managing this pluralism.
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Sutarto, Sutarto. "Pengembangan Sikap Keberagamaan Peserta Didik." Islamic Counseling: Jurnal Bimbingan Konseling Islam 2, no. 1 (July 21, 2018): 21. http://dx.doi.org/10.29240/jbk.v2i1.468.
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This paper aims to reveal the nature of religious attitudes, factors that affect the attitude of religious, characteristics and development, the components and forms and how to develop the attitude of religious learners. The method used is library research and analyzed by reflective thinking. Based on the findings can be seen that the attitude of religious learners basically an internal state that exists in the learners that formed through interaction with the environment. The characteristics and development of the religious attitudes of each learner vary according to the stages of development. These differences can be seen from the cognitive, affective and conative aspects. Establishment and development of a stance must begin early and be done according to their cognitive characteristics, emotions and level of consciousness. There are two ways that can be done to grow and develop the attitude of religious learners, namely: First, the internalization of Islamic values. Internalization of Islamic values can be done by giving exemplary, suggestive and correction and social impulse. Second, creating a religious environment in the family, school and community.
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Borisenko, Julia V., and Elena V. Evseenkova. "Differences in Attitudes toward Mental Health among Boys from Religious and Non-religious Families Experiencing Religious and Secular Education." Psychology in Russia: State of the Art 15, no. 1 (2022): 51–65. http://dx.doi.org/10.11621/pir.2022.0104.
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Background. Post-industrial society faces multiple stresses and developmental risks, both environmental and biological. The issues of mental health have become more dramatic and subject to debate. The current discourse about the religiositymental health nexus makes the study of differences in attitudes towards mental health among children from religious and non-religious families experiencing religious and secular education significant and relevant for practice. Objective. We studied the attitudes toward different spheres of life of children from Orthodox and non-religious families experiencing religious and secular education. We hypothesized differences in attitudes toward mental health by children from Orthodox families and non-religious families regardless of school choice. We expected the positive attitudes toward mental health to be greater for the children experiencing religious and secular education. Design. Our study assessed 340 primary school boys on a number of measures. The boys’ average age was 10.4 years old. The participants were divided into three groups, taking into consideration the family’s religiosity and educational characteristics. Results. The boys from Orthodox families had more positive attitudes toward family, life, people, their bodies, and their mental health than the boys from nonreligious families. These differences were also significant between groups of boys from religious and non-religious families experiencing secular education. The boys from religious families experiencing religious education had more positive attitudes toward their physical and mental health than the boys from religious families experiencing secular education. Conclusion. Positive attitudes toward both physical and mental health are more likely to be formed within religious families.
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Mneimneh, Zeina N., Julie de Jong, Kristen Cibelli Hibben, and Mansoor Moaddel. "Do I Look and Sound Religious? Interviewer Religious Appearance and Attitude Effects on Respondents’ Answers." Journal of Survey Statistics and Methodology 8, no. 2 (November 30, 2018): 285–303. http://dx.doi.org/10.1093/jssam/smy020.
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Abstract Research has shown that interviewers can significantly affect survey respondents’ reported attitudes and behaviors. Several interviewer characteristics have been found to partially explain variation in respondents’ answers across interviewers, particularly when questions are related to interviewers’ observable characteristics such as gender, race, and age. However, less is known about if and how interviewers’ religious appearance and religious attitudes affect survey responses and, more specifically, reports about religious attitudes. Collecting accurate information on religious attitudes is important, given the sensitivity of this information across the globe and the growing interest in understanding religious perceptions and misconceptions. This paper is the first to investigate (a) the independent effects and the interplay between interviewers’ religious veil status and interviewers’ religious attitudes on respondents’ reported religious attitudes and (b) the magnitude of the interviewer variance explained by interviewers’ religious characteristics. The data comes from a nationally representative survey of religious and political attitudes in Tunisia carried out in 2013. Data from the survey also includes information about interviewers’ characteristics (including veil status for females) and interviewers’ own religious attitudes based on their responses to the same survey questions asked of respondents. Results showed that respondents interviewed by veiled female interviewers reported greater religiosity than respondents interviewed by unveiled female interviewers. Equally important were interviewers’ religious attitudes, which also independently affected the corresponding attitudes of respondents and explained a substantial percentage of the between-interviewer variance for several outcomes. The effect of interviewers’ attitudes on respondents’ attitudes was not stronger among veiled interviewers. Our investigation also revealed that the effect of interviewers’ attitudes on respondents’ reported attitudes operated somewhat differently for male and female respondents depending on the specific survey items. Future studies are needed to explore the mechanism(s) underlying these effects.
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Hanifa, Nur, and Sugiarti. "Analisis Sikap Keagamaan Tokoh Utama dalam Novel "Rentang Kisah" Karya Gita Savitri Devi." Edukasi Lingua Sastra 20, no. 2 (September 29, 2022): 153–68. http://dx.doi.org/10.47637/elsa.v20i2.539.
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Religious attitudes became essential to the main character because it was an indication of a servant's obedience to his Lord. The study is intended to describe (1) forms of religious attitude of the lead character in the novel Rentang Kisah by Gita Savitri Devi and (2) factors that influenced the religious attitude of the lead character in the novel Rentang Kisah by Gita Savitri Devi. The approach used in this study is religious psychology. The research data source is Gita Savitri Devi's Rentang Kisah novel. Research data consists of a storyline of words, sentences, and paragraphs that are relevant to the focus of the study. Data collection is done using the listen and take notes. Data analysis is made by identifying data, classifying data, analyzing data, and drawing conclusions. Research shows that (1) forms of religious attitude lead character in Gita Savitri Devi's Rentang Kisah novel include belief in the traditional, belief in religious consciousness, and inaction. (2) factors that affect religious attitudes of internal and external factors. The conclusion of the religious attitude of the lead character in the novel Rentang Kisah by Gita Savitri Devi’s is that religious attitude are shaped by the consciousness of the Gita character influenced by family, friendship, and environment.
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Francis, Leslie J. "Personality and Attitude towards Religion among Adult Churchgoers in England." Psychological Reports 69, no. 3 (December 1991): 791–94. http://dx.doi.org/10.2466/pr0.1991.69.3.791.
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A sample of 165 regular churchgoers completed the short form of the Revised Eysenck Personality Questionnaire, together with the Francis scale of attitude towards Christianity. While the data demonstrate that the central thesis of Eysenck's theory relating personality with religious attitudes holds good among a religious sample, they also suggest that other aspects of personality theory and measurement relating personality with religious attitudes may function differently in a religiously committed sample than in more general samples.
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Setiawan, Mohamad Nur Kholis, and Ahmad Muttaqin. "Religious Interpretation, Well Being, and Formation of Religious Attitudes On Covid-19 Survivors." Journal of Al-Tamaddun 17, no. 2 (December 21, 2022): 171–80. http://dx.doi.org/10.22452/jat.vol17no2.13.
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This article explains the attitude of social groups who have been declared exposed to the Covid-19 virus and are undergoing isolation facilitated by the government for 6-10 days until they are declared cured. Because they undergo quarantine with strict controls, they leave their main obligations as family breadwinners or professional workers. In a situation that is completely restricted, they have no alternative but to accept and undergo all procedures and stages of quarantine until they are completed. The article data comes from several Covid-19 patients participating in quarantine in Banyumas district in February 2022. Using a sociological approach and religious interpretation, the attitude of accepting the quarantine situation points to two things, first, religion is present in people who experience powerlessness as a result of the dysfunction of science and technology. Second, in this situation of powerlessness, religion is present to offer solutions that are beyond reality or transcendental. From these two situations, the social groups participating in the Covid-19 quarantine gave rise to religious attitudes which in the perspective of religious interpretation are understood as the practice of the teachings of gratitude, patience, trustworthiness, prayer, wisdom, and ihtiyar.
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Aisah, Heti, Uus Ruswandi, and Bambang Samsul Arifin. "PENDIDIKAN AGAMA ISLAM DI SEKOLAH TERPADU (IMPLEMENTASI PAI DI SMA MUTIARA BUNDA)." Ar-Risalah: Media Keislaman, Pendidikan dan Hukum Islam 19, no. 1 (April 22, 2021): 011. http://dx.doi.org/10.29062/arrisalah.v19i1.567.
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Religious education subjects in the national curriculum are included in the mandatory curriculum with an allocation of three hours of lessons per week. Graduate competency standards regarding graduate ability qualifications that include attitudes, knowledge and skills. Related to the competence of attitudes that must be possessed by learners in Islamic religious subjects is religious attitudes and social attitudes, where the demands of competence on the ability to live and practice the teachings of Islam in accordance with the demands of basic competencies, both in terms of religion and social side. To achieve this competency, schools that combine the national curriculum and religious excellence curriculum, such as Mutiara Bunda High School. SMA Mutiara Bunda develops islamic religious education content in a religious program. This program refers to the demands of naisonal curriculum, SKL and school visions. Religious programs at Mutiara Bunda High School are carried out in a variety of activities, with different times, such as daily, monthly, semester, yearly and PHBI activities. This study uses a qualitative descriptive approach. The data description is obtained from the results of library studies, observations and interviews. The core of Islamic religious education subjects is the attitude concerning the faith of students, SMA Mutiara Bunda has facilitated it through religious programs.
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Widyawati, Fransiska. "SCHOOL AND CATHOLIC RELIGIOUS EUDCATION IN PLURAL SOCIETY: BUILDING DIALOGUE AND PREVENTING RADICALISM." Jurnal Pendidikan dan Kebudayaan Missio 13, no. 2 (July 19, 2021): 129–41. http://dx.doi.org/10.36928/jpkm.v13i2.794.
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This article is motivated by the concern of the phenomenon of religious-based intolerance and radicalism in Indonesia. Perpetrators of these attitudes and behaviors occur in many educational settings by educated individuals. There have been cases where radicalism happens because schools are developing religious education, which is exclusive and not open to pluralism in society. Therefore, this article develops ideas/thoughts about schools and Catholic Religious Education (CRE) relevant in the context of pluralism in Indonesia to prevent religious intolerance and radicalism. Schools can be pluralism-friendly homes by making them a positive space for diversity and a place for humanist dialogical education. In Indonesian pluralism, Catholic Religious Education helps students know their religious faith and get to know other religions, have a dialogue with the truths of other religions, and even learn from other religions. PAK in the Indonesian context must contribute to building the personality and attitude of students who are inclusive, dialogical, humanist, and fair. CRE should not be used as an apologetic tool for the sake of defending the truth of Catholicism narrowly and exclusively. Through CRE, students are helped to become individuals and Indonesians who are tolerant, fair, and dignified
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Ihsan, Mahlil Nurul, Nurwadjah Ahmad, Aan Hasanah, and Andewi Suhartini. "Islamic Boarding School Culture Climate in Forming The Religious Attitude of Islamic Students in Modern and Agrobusiness Islamic Boarding Schools." Nazhruna: Jurnal Pendidikan Islam 4, no. 2 (July 25, 2021): 362–82. http://dx.doi.org/10.31538/nzh.v4i2.1492.
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The purpose of this study is to explain the Islamic Boarding School's cultural climate in shaping the religious attitudes of Islamic students at the modern Islamic Boarding School Al-Aqsho, Sumedang Regency, and Al-Ittifaq agribusiness Islamic Boarding School, Bandung Regency. The problem of this research begins with moral decadence and the decline in Islamic students' religious attitudes due to the influence of negative associations from outside the Islamic Boarding School and the lack of strengthening of the Islamic Boarding School's cultural climate. This study uses a qualitative field approach using descriptive analysis research methods with interview data collection techniques, documentation, and field observations. The results of this study indicate that the cultural climate of the modern Islamic Boarding School Al-Aqsho emphasizes the cultural climate of the modern system, while the Al-Ittifaq Islamic Boarding School in Bandung Regency emphasizes. Social culture, society, and agribusiness. Religious attitudes at the modern Islamic Boarding School Al-Aqsho are shown by the attitude of Islamic students who are obedient to worship, Islamic students who have moderate, balanced, open, and leadership attitudes, while the religious attitudes of Islamic students at Al-Ittifaq Islamic Boarding School display religious attitudes Islamic student who is socialist, hardworking, productive, useful and loves nature.
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BEN-NUN BLOOM, PAZIT, GIZEM ARIKAN, and MARIE COURTEMANCHE. "Religious Social Identity, Religious Belief, and Anti-Immigration Sentiment." American Political Science Review 109, no. 2 (April 23, 2015): 203–21. http://dx.doi.org/10.1017/s0003055415000143.
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Somewhat paradoxically, numerous scholars in various disciplines have found that religion induces negative attitudes towards immigrants, while others find that it fuels feelings of compassion. We offer a framework that accounts for this discrepancy. Using two priming experiments conducted among American Catholics, Turkish Muslims, and Israeli Jews, we disentangle the role of religious social identity and religious belief, and differentiate among types of immigrants based on their ethnic and religious similarity to, or difference from, members of the host society. We find that religious social identity increases opposition to immigrants who are dissimilar to in-group members in religion or ethnicity, while religious belief engenders welcoming attitudes toward immigrants of the same religion and ethnicity, particularly among the less conservative devout. These results suggest that different elements of the religious experience exert distinct and even contrasting effects on immigration attitudes, manifested in both the citizenry's considerations of beliefs and identity and its sensitivity to cues regarding the religion of the target group.
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Dariyo, Agoes. "Apakah Sikap Bermazhab Berperan Terhadap Kesehatan Mental Remaja Nadhatul Ulama ?" Cakrawala Jurnal Manajemen Pendidikan Islam dan studi sosial 6, no. 1 (June 28, 2022): 28–43. http://dx.doi.org/10.33507/cakrawala.v6i1.425.
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This study wanted to determine the relationship between the attitude of memorizing mazhap and the mental health of Muslim youths of Nadhatul Ulama. Data collection techniques with questionnaires, namely religious attitudes and mental health. The number of subjects involved in this study were 43 people (17-22 years, M = 19). Data analysis techniques with correlation and regression tests. It is known that there is a relationship between religious attitudes and the mental health of Muslim youth Nadhatul Ulama (r = .566, p = .000, p <.000). Likewise, it is known that the contribution of religious attitudes towards mental health is 32%; and there are other factors of 68%. Furthermore, the results are discussed in this article.
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Walid, Muhammad. "PENDIDIKAN (AGAMA) PLURALIS: Upaya Menciptakan Kerukunan Bangsa." El-HARAKAH (TERAKREDITASI) 9, no. 3 (December 12, 2008): 287. http://dx.doi.org/10.18860/el.v9i3.4650.
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<p>Religious education has to give contribution to form pluralistic attitude that appreciates the truth of other religions. The claim of being the only true religion by various religious followers may result in horrific conflicts. It is dangerous when religion is used to justify sadistic act in many conflicts. Therefore, religious education is very important to develop religiosity and to improve religious tolerance. As a social process, education is a mean of transferring religious values and knowledge to the religious followers that, in turn, form their religious attitudes. Consequently, if religion is learned exclusively, the output will be exclusive. Conversely, if religion is learned openly or inclusively, the output will be open-minded, it means they can understand the others.</p><p> </p><p>Pendidikan agama harus memberi kontribusi untuk membentuk pribadi pluralis yang menghargai kebenaran ajaran agama lain. Klaim pengkikut yang menyatakan agama mereka sebagai ajaran yang paling benar akan berakibat pada konflik besar. Sangat berbahaya jika agama digunakan untuk membenarkan perlakuan sadis di banyak konflik. Karenanya, pendidikan agama dirasa penting untuk membangun religiusitas dan menambah toleransi agama. Sebagai proses sosial, pendidikan adalah alat transfer nilai-nilai agama dan pengetahuan kepada pengikutnya yang pada akhirnya membentuk perilaku religius mereka. Akibatnya, jika agama dipelajari secara eksklusif maka hasilnya pun eksklusif. Sebaliknya, jika dipelajari secara terbuka atau inklusif maka akan menghasilkan pribadi yang open-minded, itu berarti mereka dapat memahami ajaran lainnya.</p>