Journal articles on the topic 'Religious centers'
To see the other types of publications on this topic, follow the link: Religious centers.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Religious centers.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Stein, Stephen J. "American Religious History—Decentered with Many Centers." Church History 71, no. 2 (June 2002): 374–79. http://dx.doi.org/10.1017/s0009640700095743.
Full textAbstract:
This panel poses the question, “Is there a center to American religious history?” We historians live in a world and work in a period when the politically correct answer to the question is, “Of course not!” In this day of decentered religious historiography the celebration of radical diversity seems to prohibit any other response. In our publications and teaching we set out to expose readers and students to the rich religious pluralism in America. We catalogue the traditions that reach back to colonial times, the communities that filled out the wider spectrum of religious options during the nineteenth century and the first half of the twentieth century, and the new religious movements that have appeared since the midpoint of the past century. One publication that provides a contemporary index to this inclusive catalogical approach is J. Gordon Mellon's Encyclopedia of American Religions, which in its fifth edition filled 1,150 pages with data regarding more than 2,100 discrete religious organizations in America, from the Aaronic Order to the Zoroastrian Associations in North America.
2
Parker, Cristián. "Religious and Spiritual Diversity in Multiple Modernities: A Decolonial Perspective Focusing on Peripheral Religious Expressions." Religions 15, no. 6 (June 14, 2024): 726. http://dx.doi.org/10.3390/rel15060726.
Full textAbstract:
This paper challenges the World Religion Paradigm (WRP) dominating religious studies, advocating for a decolonial approach that focuses on diverse and often marginalized religious expressions. The approach that prioritizes world religions over the rich diversity of religious expressions in multiple modernities turns out to be insufficient and biased. Through theoretical research, this paper explores the implications of multiple modernities for the religious landscape. Drawing on Eisenstadt’s theory of multiple modernities, the analysis critiques linear notions of modernization and secularization, and it highlights the complex interplay between religious centers and peripheries. It develops a critical examination of how the theory of the Axial Age, by prioritizing elites and centers in the historical genesis of world religions, generates a preconception that overlooks the religious and spiritual productivity of the peripheries, which persists within current interpretative frameworks. To emphasize the dynamic between center and periphery as a key factor in understanding religious diversity, the text proposes some theoretical theses. By embracing a diversity paradigm and decolonizing frameworks, this paper offers a more inclusive understanding of religious phenomena, contributing to a broader discourse on religion and spirituality beyond Eurocentric perspectives.
3
Yusuf, Yusuf Yakubu, Auwal Hafeez Ahmed, Ahmad Bawa Abubakar, Yakubu Bello Yusuf, Bojang Abdoulie, Abu Safiyan Yau, and Yousuf Bello Farida. "Web Mapping for Nigeria Covid-19 Testing and Vaccination Site Finder Application." American Journal of Multidisciplinary Research and Innovation 1, no. 3 (July 5, 2022): 43–51. http://dx.doi.org/10.54536/ajmri.v1i3.348.
Full textAbstract:
This study aimed to describe the development and implementation of COVID-19 vaccine and testing center’s location finder portal for Nigeria. Names, locations, coordinates, pictures and other relevant information related to the health centers were obtained from the Naational Ccenter for Ddisease Control and the National Primary Healthcare Development Agency. The data was used to create a database which was used to connected to the Google API. The portal contains sections like Nearest Centers, Vaccination Centers, Testing Centers, All Centers, FAQ, Survey and COVID News. The objective of the study is to improve access to COVID-19 testing site, enhance access to COVID-19 vaccination centers across the country and educate Nigerians about COVID-19. The research suggest the active participation of religious and community leaders would improve access and willingness of their subjects to be vaccinated
4
Salau, Mohammed Bashir. "RELIGION AND POLITICS IN AFRICA: THREE STUDIES ON NIGERIA." Journal of Law and Religion 35, no. 1 (April 2020): 165–77. http://dx.doi.org/10.1017/jlr.2020.15.
Full textAbstract:
Until the second half of the twentieth century, the role of religion in Africa was profoundly neglected. There were no university centers devoted to the study of religion in Africa; there was only a handful of scholars who focused primarily on religious studies and most of them were not historians; and there were relatively few serious empirical studies on Christianity, Islam, and African traditional religions. This paucity of rigorous research began to be remedied in the 1960s and by the last decade of the twentieth century, the body of literature on religion in Africa had expanded significantly. The burgeoning research and serious coverage of the role of religion in African societies has initially drawn great impetus from university centers located in the West and in various parts of Africa that were committed to demonstrating that Africa has a rich history even before European contact. Accordingly scholars associated with such university centers have since the 1960s acquired and systematically catalogued private religious manuscripts and written numerous pan-African, regional, national, and local studies on diverse topics including spirit mediumship, witchcraft, African systems of thought, African evangelists and catechists, Mahdism, Pentecostalism, slavery, conversion, African religious diasporas and their impact on host societies, and religion and politics. Although the three works under review here deal with the role of religion in an African context, they mainly contribute to addressing three major questions in the study of religion and politics: How do Islam and other religious orientations shape public support for democracy? What is the primary cause of conflict or religious violence? What strategies should be employed to resolve such conflicts and violence?
5
Abdurahmonova, Jummagul N., and Ulugbek K. Ismoilov. "FREEDOM OF CONSCIOUSNESS AND RELIGION IN UZBEKISTAN ON THE EXAMPLE OF THE ACTIVITIES OF RELIGIOUS OBJECTS AND PLACES OF RIGGUAGE." JOURNAL OF LOOK TO THE PAST 4, no. 10 (October 30, 2021): 22–36. http://dx.doi.org/10.26739/2181-9599-2021-10-3.
Full textAbstract:
Abstract: The article provides a scientific analysis of religious conflicts in the world and their resolution, as well as measures for constructive dialogue and peaceful coexistence and interfaith relations in the Republic of Uzbekistan.Today, about 94-95% of the population of Uzbekistan believe the religion of Islam. Based on this, educational centers and a place of pilgrimage of the religion of Islam function in all regions of the country.And also, the article examines the conditions created for believers of non-Islamic religions and their religious beliefs,who make up 5-6% of the population of Uzbekistan, the activities of religious confessions and the tolerance shown to them by the Uzbek people
6
Of the Journal, Editorial board. "Religious map of Ukraine." Ukrainian Religious Studies, no. 1 (March 31, 1996): 55–57. http://dx.doi.org/10.32420/1996.1.25.
Full textAbstract:
Ukraine is a multi-confessional state, where, as of January 1, 1996, there are officially registered 17,635 religious communities of about 70 denominations, trends and opinions. In their property or use, there are more than 11 thousand religious buildings. There are 216 monasteries, 93 missions, 36 brotherhoods, 72 religious schools, 4597 Sunday schools and catechesis centers, and 85 periodicals. Religious needs of believers are met by 15,315 clergy, of which about 400 are foreigners.
7
Berisha, Vjollca, David Hondula, Matthew Roach, Jessica R. White, Benita McKinney, Darcie Bentz, Ahmed Mohamed, Joshua Uebelherr, and Kate Goodin. "Assessing Adaptation Strategies for Extreme Heat: A Public Health Evaluation of Cooling Centers in Maricopa County, Arizona." Weather, Climate, and Society 9, no. 1 (December 21, 2016): 71–80. http://dx.doi.org/10.1175/wcas-d-16-0033.1.
Full textAbstract:
Abstract Preventing heat-associated morbidity and mortality is a public health priority in Maricopa County, Arizona (United States). The objective of this project was to evaluate Maricopa County cooling centers and gain insight into their capacity to provide relief for the public during extreme heat events. During the summer of 2014, 53 cooling centers were evaluated to assess facility and visitor characteristics. Maricopa County staff collected data by directly observing daily operations and by surveying managers and visitors. The cooling centers in Maricopa County were often housed within community, senior, or religious centers, which offered various services for at least 1500 individuals daily. Many visitors were unemployed and/or homeless. Many learned about a cooling center by word of mouth or by having seen the cooling center’s location. The cooling centers provide a valuable service and reach some of the region’s most vulnerable populations. This project is among the first to systematically evaluate cooling centers from a public health perspective and provides helpful insight to community leaders who are implementing or improving their own network of cooling centers.
8
Masrurah, Farhatin, and Venty Angli Wardhani. "IMPLEMENTASI PENDIDIKAN KARAKTER ANAK USIA DINI MELALUI SENTRA IMTAQ." Atthufulah : Jurnal Pendidikan Anak Usia Dini 1, no. 2 (April 15, 2021): 68–73. http://dx.doi.org/10.35316/atthufulah.v1i2.1378.
Full textAbstract:
Character building in children is an education that teaches character, morals, behavior and personality. The center of faith and piety (IMTAQ) is a learning activity that aims to enable students to develop religious abilities from an early age and to form intelligent individuals and behave according to religious norms. The focus of this research is how to plan character building through IMTAQ learning centers, how to implement character building through IMTAQ learning centers, how children's character through learning activities at IMTAQ centers. The method used in this study is a descriptive qualitative approach. The data collection techniques are interviews, observation, and documentation. While the results of this study include; 1) learning planning forms good character/noble character as stated in the main vision of the school and is integrated into semester, weekly, and daily planning. 2) implementation of character building through IMTAQ learning centers in the form of habituation activities for 18 characters in IMTAQ learning centers in accordance with BBCT guidelines, which are supported by habituation of children's religious characters. 3) children's character changes through imtaq center learning are children can be polite and always do good habits and have a fairly good religious character.
9
Hutchens, Kendra. "“People don’t come in Asking for the Gospel, They come in for a Pregnancy Test!” Feminizing Evangelism in Crisis Pregnancy Centers." Gender & Society 36, no. 2 (January 31, 2022): 165–88. http://dx.doi.org/10.1177/08912432211073061.
Full textAbstract:
Led by women, faith-based pregnancy centers constitute the largest segment of the movement to oppose abortion in the United States. These centers provide services for women (e.g., options counseling and ultrasounds) but face criticism for offering assistance motivated and shaped by conservative religious views. In this article, I explore how evangelical staff at two faith-based centers in the western United States conceptualize their work as religious practice and reimagine “doing” evangelism. I draw upon observational, interview, and textual data to show how gender shapes the definition, expression, and affective nature of evangelism. In “feminizing evangelism,” the centers challenge established evangelical practice to “share the gospel,” which necessitates spiritual regulation, a distinct form of emotional labor. In highlighting the emotional complexity of gendering religious practices, this article contributes to scholarly conversations at the intersection of gender, religion, and emotion.
10
Fylypovych, Liudmyla. "Ukraine as a center of contemporary global religious confrontation: Constantinople – Rome – Moscow." Humaniora. Czasopismo Internetowe 29, no. 1 (March 15, 2020): 39–52. http://dx.doi.org/10.14746/h.2020.1.4.
Full textAbstract:
The article analyzes the historical and contemporary status of Ukrainian churches of the Eastern Christian tradition, which at the beginning of the 21st century found themselves at the epicenter of the geopolitical confrontation between the three world’s Christian centers. Being a border area between Europe and Asia, Ukraine always had to make choices of the ways of its civilizational development. There were periods in its history when Ukraine did so voluntarily, becoming an independent center of the east Slavic, in particular, of the Eastern Christian world. However, the presence of aggressive neighbors made changes to the Kyiv-centric discourse of the country, inclining Ukrainians either to Constantinople, Rome or Moscow. Under these circumstances, the orientation towards the development of an independent and distinctive Kyiv Church was partially lost, but at the same time opposition to the world religious centers, which sought to determine the spiritual life of Ukrainians, formed. Ukraine now seeks to rectify the situation of subordination to the foreign centers and to get rid of colonial dependence on different countries and religions. Having received Tomos from the Patriarch of Constantinople in 2018, the united Ukrainian Local Orthodox Church will in time effectively and confidently influence the geopolitical situation in the world. The framework of the historical religious-political triangle will gradually be destroyed, and Ukraine will confidently declare its autonomous standing in the Christian oekumene.
11
Malomuzh, M. G. "On activities in Ukraine of Muslim religious organizations." Ukrainian Religious Studies, no. 31-32 (November 9, 2004): 108–11. http://dx.doi.org/10.32420/2004.31-32.1540.
Full textAbstract:
The analysis of the situation in the Muslim environment shows that at present the process of forming a religious network in Ukraine has largely taken place. The vast majority of communities are under the jurisdiction of three spiritual centers - the Spiritual Administration of the Muslims of Crimea (296 communities), the Spiritual Administration of the Muslims of Ukraine (58), the Spiritual Center of the Muslims of Ukraine (14). In addition, there are communities that do not belong to any of these three centers. From time to time they try to unite. So, today, no spiritual center represents all Muslims of Ukraine and cannot formally and officially speak on their behalf.
12
Hidayati, Diajeng Laily, and Ida Suryani Wijaya. "Islamic Expressions On The Culprits Of Islamic Centers In East Kalimantan." KOMUNIKA: Jurnal Dakwah dan Komunikasi 13, no. 1 (April 27, 2019): 1–13. http://dx.doi.org/10.24090/komunika.v13i1.1732.
Full textAbstract:
The aim of this paper is to (1) explore the dynamics within the implementation of religious sermon in the culprit of Islamic Centers and Mosques in East Kalimantan, and (2) to assess how Da’is and board of Islamic Centers and Mosques contruct the concept of Ideal Da’wa thus what topics should be promoted and what topics should be avoided. Findings of this paper reveal that the implementation of religious sermons in Islamic Centers in East Kalimantan aims at representing the many mosques within the region where the Islamic Center stands. Islamic Center is suppose to play the role model of ideal mosque and every mosque in the region must revitalize its role and functions to become those of the Islamic Centers. However, Islamic Centers in East Kalimantan are not successful enough in representing the many mosques it claims to represent due to explicit rules on who can and cannot gives sermon in the culprit of those Islamic Centers.
13
Hatapayo, Rizal. "Standardised Evaluation of Training Participants in Religious Training Center." 12 Waiheru 8, no. 2 (December 22, 2022): 154–64. http://dx.doi.org/10.47655/12waiheru.v8i2.71.
Full textAbstract:
This research conducted to provide a standardized description of the systematic grading evaluation of participants in the trainings held by the Religious Education and Training Centers at the Ministry of Religion. Systematic Literature Review method was used to review the related literature followed by conclusions based on implementation instructions from valid sources. The results showed that the evaluation techniques and instruments had been provided, yet the indicators for each rating scale need to be provided to assist the assessment process. Thus, it is necessary to make a standard grading rubric for all Religious Education and Training Centers. This also will help them measuring the success of a training.
14
Mizimbayev, T. S. "FORMATION OF THE ETHNO-CONFESSIONAL COMPOSITION OF THE POPULATION OF SEMIPALATINSK IN THE LATE 19th - EARLY 20th CENTURIES." Vestnik Altaiskogo Gosudarstvennogo Pedagogiceskogo Universiteta, no. 48 (September 27, 2021): 98–102. http://dx.doi.org/10.37386/2413-4481-2021-3-98-102.
Full textAbstract:
The article examines the history of the formation of the ethno-confessional composition of Semipalatinsk population. Based on the analysis of the 1897 census materials for the Semipalatinsk region, the ratio of representatives of various ethnic and religious groups in the city of Semipalatinsk was revealed. It is shown that despite the polyconfessional composition of the population, in religious terms, Christianity and Islam occupied the key positions. It is determined that the complexity of the ethno-confessional composition of the population predetermined Semipalatinsk’s becoming one of the largest centers of spiritual culture for various religions in the Steppe Governor-General of the Russian Empire.
15
Kryukova, Elena M., Valeria S. Khetagurova, Marina V. Soshenko, Natalya V. Lutovinova, and Nadezhda N. Filimonova. "The current state of the economy of religious tourism and orthodox pilgrimage in Russia." LAPLAGE EM REVISTA 7, no. 3A (August 31, 2021): 67–77. http://dx.doi.org/10.24115/s2446-6220202173a1367p.67-77.
Full textAbstract:
The research presented in the article is the basis for the subsequent development of the concept of religious tourism development in the framework of the expansion of domestic and inbound Russian tourism. Based on various ideas about religious tourism and pilgrimage, the authors assessed the current state of religious tourism, clarified the conceptual framework; conducted a study of the system of marketing and promotion of pilgrimage and religious tourism, evaluated the activities of pilgrimage centers for organizing domestic tours and international trips; identified opportunities and problems that limit the development of religious tourism and provided recommendations for overcoming them. The results of the study of the current state and prospects for the development of religious tourism, in general, are significant and can be used by the pilgrim services of the Russian Orthodox Church, tourist associations, and organizations in the development and implementation of measures for the development of religious tourism based on existing and reviving spiritual centers of the Russian Orthodox Church.
16
Buchma, Oleh. "Reporting and Election Conference of Ukrainian Association of Religious Studies." Ukrainian Religious Studies, no. 6 (December 5, 1997): 80–82. http://dx.doi.org/10.32420/1997.6.129.
Full textAbstract:
On November 28-29, 1997, a conference meeting of UAR was held in Kyiv, in which representatives of 13 regional and 2 city centers took part. A report by the President of the Association was discussed and approved by the prof. A. Kolodny There was a fruitful professional work of Ternopil, Poltava, Sevastopol, Lviv, Sumy, Volyn and Odessa centers. At the same time, it is indicated on passivity in the organization of religious studies of Zhytomyr, Chernigov, Chernivtsi, Mykolayiv, and Kharkiv branches and the loss of ties with the Board of the UAR of Transcarpathian, Donetsk and Vinnytsia cells.
17
PAWŁOWSKI, ZBIGNIEW. "Światowa Organizacja Zdrowia i opieka medyczna sprawowana przez instytucje religijne w 30 lat po deklaracji w Ałma Ata." Annales Missiologici Posnanienses, no. 17 (December 31, 2010): 17–23. http://dx.doi.org/10.14746/amp.2010.17.02.
Full textAbstract:
Considerable changes, concerning the scope of the completion of the basic health care for all, which was offered originally in year 2000 are developing in very close relation to the missionary medical care centers. One of the most common issues is the idea of the basic health care for all. Another important question is linked to the role and future of medical centers run by religious institutions. Following matter is the necessary reorganization of the work of medical centers led by religious institutions. It is essential but have to be projected from the new global perspective. Finally going back to the main subject, the article presents the declaration published recently by the World Health Organization (WHO) on the collaboration with medical centers, guided by Faith-Based Organizations (FBO).
18
Reader, Ian. "Positively Promoting Pilgrimage: Media Representations of Pilgrimage in Japan." Nova Religio 10, no. 3 (February 1, 2007): 13–31. http://dx.doi.org/10.1525/nr.2007.10.3.13.
Full textAbstract:
It is widely argued that the Japanese mass media generally only report on religions and religious organizations negatively. This paper shows, however, via an examination of mass media portrayals of pilgrimage in Japan, that there are contexts in which activities at religious centers are very positively presented in the mass media. Since the 1920s, pilgrimages have been represented in an extremely favorable light by broadcasters, journalists, newspapers and national television broadcasting organizations, with such representations making a significant contribution to the growth of pilgrim numbers in recent times. However, a close examination of how pilgrimages are presented in the mass media, indicates that they are treated primarily as symbols of culture and tradition rather than as manifestations of religion——a differentiation that raises questions about the reasons behind the seeming negative stance of the mass media towards religious organizations and religion in general.
19
Henkel, Willi. "German Centers of Mission Research." International Bulletin of Missionary Research 21, no. 3 (July 1997): 103–10. http://dx.doi.org/10.1177/239693939702100302.
Full text
20
Barrie, Thomas. "Architecture of the World’s Major Religions." Brill Research Perspectives in Religion and the Arts 3, no. 4 (August 19, 2020): 1–107. http://dx.doi.org/10.1163/24688878-12340010.
Full textAbstract:
Abstract In Architecture of the World’s Major Religions: An Essay on Themes, Differences, and Similarities, religious architecture is presented and explained in ways that challenge predominant presumptions regarding its aesthetic, formal, spatial, and scenographic elements. Two positions frame its narrative: religious architecture is an amalgam of aesthetic, social, political, cultural, economic, and doctrinal elements; and these elements are materialized in often very different ways in the world’s principal religions. Central to the essay’s theoretical approaches is the communicative and discursive agency of religious architecture, and the multisensory and ritual spaces it provides to create and deliver content. Subsequently, mythical and scriptural foundations, and symbols of ecclesiastical and political power are of equal interest to formal organizations of thresholds, paths, courts, and centers, and celestial and geometric alignments. Moreover, it is equally concerned with the aesthetic—visual and material cultures and the transcendent realms they were designed to evoke, as it is with the kinesthetic—the dynamic and multisensory experience of place and the tangible experiences of the body’s interactions with architecture.
21
Raverty, Aaron. "Religious Faith as Cultural Heritage at the Refuge for World Truths." Religions 11, no. 4 (April 21, 2020): 207. http://dx.doi.org/10.3390/rel11040207.
Full textAbstract:
Faith undergirds the Refuge for World Truths, a multireligious heritage-scape that emerged out of an old Spanish land grant adjacent to the Wild West mining and ranching town of Crestone, Colorado. Established by an entrepreneurial husband-and-wife team in the late twentieth century, the Refuge’s spiritual centers were founded upon different faith commitments. Christian, [Sufi] Muslim, and Baha’i centers adhere to a monotheistic faith and claim divine revelation as the source of their presence in the Refuge. New Age, polytheistic, and nontheistic groups base their faith claim on the personal mystical revelations of “Glenn,” a local peripatetic and self-described prophet who hailed the arrival of the original couple. Two stints of ethnographic research point to the spiritual centers’ public ritual performances as both invitations to pilgrims to intensify this faith and as functional cogs in the integration and continuity of the heritage-scape’s ritual economy. Finally, the faith expressions underlying the Refuge for World Truths allow this unique locality to champion interreligious dialogue as a method for addressing diversity and negotiating potential onsite conflict on the path to peaceful mutuality.
22
Salikin, Hairus, Indah Wahyuningsih, and Agung Tri Wahyuningsih. "Persuasive Dawah Strategies for Inmates on State Detention Centers in East Java." Karsa: Journal of Social and Islamic Culture 29, no. 2 (December 29, 2021): 221–47. http://dx.doi.org/10.19105/karsa.v29i2.4680.
Full textAbstract:
This article is the results of the study conducted in three detention centers in Jember, Bondowoso, and Situbondo. The focus of the study is how preachers use some techniques of rhetoric to persuade the assisted residents to fear Allah. This is of importance looking at the fact that assisted residents need religious messages while they are in the detention centers. The data of the study was collected by recording the religious talks delivered by the preachers and conducting the observation. The spoken data was transcribed into written, spoken texts. The preachers’ utterances were sorted out to find the utterances containing persuasive elements. Then they were analyzed as the basis of identifying the techniques which were used by the preachers to persuade the assisted residents. The results of the study reported that there was persuasive rhetoric in religious talks at those three detention centers. That persuasive rhetoric was applied using different techniques: direct and indirect persuasion, figurative language, references, story, and the use of cause and effect techniques.
23
ARININ, E. I., and L. Е. KUZNECOVA. "PARIS IN THE SCIENCE OF RELIGION (REVIEW OF THE ARTICLE BY S.S. GLAGOLEV “BRUSSELS AND PARIS IN THE SCIENCE OF RELIGION”)." Sociopolitical Sciences 13, no. 3 (June 30, 2023): 88–96. http://dx.doi.org/10.33693/2223-0092-2023-13-3-88-96.
Full textAbstract:
The article provides an overview of the second part of the work of the Russian theologian S.S. lagolev “Paris and Brussels in the Science of Religion”, dedicated to the development of the science of religion in Paris at the turn of the XIX-XX centuries. Centers for the study of religions and the public presentation of scientific results are described: open public lectures, university courses and museum collections. The concept of the Parisian religious tradition is presented through the prism of the principles of protecting the positions of faith in the process of scientific understanding of the phenomena of religions.
24
Lalu Muhammad Saukad Rudi Gempar. "MANAJEMEN PARIWISATA RELIGI BERBASIS MODERASI BERAGAMA DI ISLAMIC CENTER MATARAM." Mudabbir: Jurnal Manajemen Dakwah 4, no. 1 (June 28, 2023): 416–33. http://dx.doi.org/10.20414/mudabbir.v4i1.7776.
Full textAbstract:
This article discusses religious tourism at the Hubbul Wathan Mataram Islamic Center Mosque. As one of the largest centers for Islamic studies and civilization in Lombok, NTB, this mosque has never been absent from holding various religious and cultural activities, both regional and international, so that it is visited by many local and international tourists. One of the new programs being carried out is religious tourism based on religious moderation. This program aims to promote moderate religious concepts and interfaith harmony. From this background, this article will focus on discussing the issue of implementing religious tourism management functions based on religious moderation. Several important issues that will be answered in this article are, first, what is the religious moderation-based tourism program like? Second, how is the management of religious moderation-based tourism at the Hubbul Wathan Islamic Center mosque?. This article is the result of field research using a qualitative approach. While important data were obtained through field observations, in depth and structured interviews with administrators, and strengthened by documentation activities. This research shows that the management of religious moderation in the religious tourism program at the Islamic Center is packed with the provision of various facilities that can be used by everyone from different faith backgrounds, such as the use of a Ballroom, and the Islamic Center's masdi courtyard.
25
Zimbelman, Joel, and Andrew Flescher. "Looking at the Impact of COVID-19 on Religious Practice and the Impact of Religious Practice on COVID-19." Religions 14, no. 7 (July 19, 2023): 933. http://dx.doi.org/10.3390/rel14070933.
Full textAbstract:
As this collection of essays on the manner in which religion and public health policy have impacted one another in the COVID-19 era goes to press, both the United States’ Centers for Disease Control (CDC) and the United Nations’ World Health Organization (WHO) have recently declared the end to the pandemic (CDC 2023b; UN 2023b; Williams 2023; Siddiqui et al [...]
26
Stegner, Tadeusz. "Wyznania – państwo – naród w II Rzeczypospolitej." Prace Historyczne 147, no. 4 (2020): 781–96. http://dx.doi.org/10.4467/20844069ph.20.043.12497.
Full textAbstract:
Denominations – state – nation in the Second Polish Republic The Second Republic of Poland was a country of multiple religions, where the followers of Roman Catholicism, Greek Catholics, Orthodox, Protestants and Jews lived alongside each other. In the reborn Poland, the constitution of the commonwealth was the framework that determined religious policy. All citizens were guaranteed freedom of religion, as well as the right to public and private religious practices. State authorities tried to apply the principle of equality and balance to the various religious associations in their mutual relations. The authorities did not give in to pressure, mainly from the Roman Catholic side, striving to strengthen its dominant position, and they tried to preserve the religious peace in the country. Moreover, due to the national-religious structure of the Second Republic both the ruling class and the broader circles of Polish society assessed individual religious associations through the prism of the relation of a given religious minority to the Polish state and its national interests. Subsequent governments, starting from 1918, tried to prevent (rather without success) religious organizations from becoming centers of nationalistic activity for Germans, Ukrainians, and Belarusians, which was usually directed against Poland. They also attempted to influence the internal affairs of churches and religious associations of national minorities through legal regulations, and to accelerate their possible Polonization.
27
Kargon, Jeremy. "Situational Ecumenism: The Architecture of Jewish Student Centers on American University Campuses." Arts 8, no. 3 (August 23, 2019): 107. http://dx.doi.org/10.3390/arts8030107.
Full textAbstract:
Since the start of the 20th century, the presence of Jewish students on American university campuses required accommodation of their religious practices. Jewish activities, including prayer, took place in existing campus buildings designed for other purposes. Eventually, at some universities, facilities were built to serve Jewish religious and social needs. These Jewish Student Centers, which include worship spaces yet are typologically different from synagogues, generally have to accommodate the diverse religious streams that characterize Jewish life in the United States. To do so, both architects and Jewish organizations have adapted the idea of ecumenism, by which related sects seek unity through fellowship and dialogue, not doctrinal agreement. Three examples—at Yale, Duke University, and the University of California San Diego—demonstrate differently the situational ecumenism at the core of their designs. These buildings, and other Jewish Student Centers elsewhere, make visible the intersection between American collegiate and Jewish religious values, variously defined.
28
Al Aghbas, Najib Saif Mubarak, and Mohd Faizal Kasmani. "Exploring Religious Practices and Religious Identity Among Yemeni Postgraduate Students in Malaysia." Ulum Islamiyyah 36, no. 01 (March 31, 2024): 61–72. http://dx.doi.org/10.33102/uij.vol36no01.550.
Full textAbstract:
Many Arab Muslim students come to predominantly Muslim countries to pursue their education because they are drawn to these nations for their Islamic identity, in which they can share the same religious beliefs and practices. Nevertheless, these students still need to adapt to the differing cultural and religious aspects of the host country. This study aims to delve into the dynamics of intercultural communication among groups with similar religious identities but originating from distinct cultures. By utilizing data collected from Yemeni postgraduate students in four public universities in Malaysia, this article explores how these students manifest their religious identity through religious practices and how they establish both in-group and out-group mentalities to navigate the challenges of living in a foreign country. The findings reveal that Yemeni postgraduate students in Malaysia maintain a strong connection to their religious and cultural practices, suggesting minimal shifts in their overall religious identity. The analysis also indicates that the students who are more devout and frequent religious centers tend to assimilate more fully into Malay Muslim society.
29
Kasujja, John Paul. "Influence of Religion On the Political Parties’ Affiliations and Elections in Uganda: The Case of Iganga District." International Journal of History and Philosophical Research 11, no. 2 (February 15, 2023): 28–41. http://dx.doi.org/10.37745/ijhphr.13/vol11n22841.
Full textAbstract:
This study examined the influence of religion on the political Parties’ affiliation and elections in Iganga District. The study used a cross-sectional survey research design with both qualitative and quantitative approaches. The study used 700 respondents identified using simple random, purposive and snow ball sampling techniques. These included religious leaders, political and traditional leaders, and voters. Data was analysed using Chi-square test of goodness of fit and thematic analysis. The study discovered that Political party affiliation is not linked to religion apart from the traditional political parties, and religious leaders and their institutions are turned into mobilization centers consequently influencing them politically. The study recommended that religious leaders should try to unite the people in the region amidst confusion and divisionism caused by politics. In addition, Religious leaders and political leaders should therefore desist from activities which compromise with their religious and leadership ethics, thus campaigns or political gatherings should take place entirely out of the worship centers. They should not allow religion to be politicized.
30
Cho, Sunghwan. "Biomedical Ethics for Jehovah’s Witnesses and Patient Blood Management." Soonchunhyang Medical Science 27, no. 2 (December 30, 2021): 49–54. http://dx.doi.org/10.15746/sms.21.013.
Full textAbstract:
Jehovah’s Witnesses refuse blood transfusions according to religious beliefs, and for this reason, most hospitals and doctors have refused their treatment. There are more than 100,000 religious people in Korea, but there are few bloodless centers that can receive their treatment. So, the number of Jehovah’s Witnesses patients visiting bloodless centers in Soonchunhyang University Bucheon Hospital has been increasing every year. Despite this situation, no legal or medical countermeasure has yet been proposed against them. Therefore, I would like to take a bioethical approach based on “principles of biomedical ethics” and introduce “patient blood management” which is currently spreading in advanced medical countries.
31
Bobryk, Witold. "Cerkiew greckokatolicka na Pomorzu Zachodnim ćwierć wieku po akcji „Wisła” w świetle sprawozdań Wydziałów do Spraw Wyznań." Textus et Studia, no. 3/4(19/20) (July 16, 2021): 39–59. http://dx.doi.org/10.15633/tes.05303.
Full textAbstract:
The deportation of the Ukrainian population to former German territoties was to facilitate the process of its assimilation. The religious separateness of the Ukrainian community, among which the Greek Catholics predominated, hindered the implementation of these plans. The religious policy defined by the communist party aimed at the complete liquidation of the Greek Catholic Church by supporting the Polish Autocephalous Orthodox Church. De-Stalinization, however, liberalized the position towards Greek Catholics. Although state authorities did not legalize this religion, they allowed to organize informal pastoral centers. A quarter of a century after Operation Vistula in Western Pomerania, there were fifteen of them. The existence of Greek Catholic pastoral centers not only crossed out the assumptions of the state’s religious policy, but first of all prevented the assimilation of the Ukrainian population.
32
Bojorquez, Ietza, Daniel Rodríguez, Olga Odgers, and Ramiro Jaimes. "Factors associated with retention in faith-based drug treatment centers in the Mexican-American border." Salud mental 41, no. 4 (September 7, 2018): 169–77. http://dx.doi.org/10.17711/sm.0185-3325.2018.025.
Full textAbstract:
Introduction. Faith-based centers are major providers of residential treatment for substance use problems in Mexico, but relatively few studies have been conducted in this context. Objective. To explore factors associated with treatment retention in two faith-based (with different religious orientation) residential treatment facilities for male drug users in Tijuana, Mexico. Method. We conducted an exploratory follow-up study of 328 clients admitted during 2014-2015 to either an Evangelical Pentecostal center or a faith-based center without a specific religious affiliation. The main outcome was retention, defined as remaining in treatment for at least three months. Results. Among participants, the retention rate was 38.7%. Multivariate logistic regression models showed that age (OR 1.04; 95% CI [1.01, 1.06]; p = .002) and having used heroin or opioids in the past 30 days (OR .50; 95% CI [.25, 1.00]; p = .049) were associated with retention. Having a personal religious affiliation was associated with retention in the Evangelical Pentecostal center, but not in the center without a specific religious affiliation. Discussion and conclusion. The retention rate was low, but within the previously reported range. The interaction of personal religious affiliation and the religious orientation of the center suggests that a match between a person’s religious convictions and those of the center could be important for retention. More research is needed to clarify the utility of faith-based centers for religious and non-religious drug users.
33
Cohen, Erik, Nachman Ben-Yehuda, and Janet Aviad. "Recentering the World: The Quest for ‘Elective’ Centers in a Secularized Universe." Sociological Review 35, no. 2 (May 1987): 320–46. http://dx.doi.org/10.1111/j.1467-954x.1987.tb00012.x.
Full textAbstract:
The various ‘quests for meaning’ of the ‘decentralized’ contemporary Western youths are interpreted as so many attempts to ‘recenter the world’ around new ‘elective centers’. Rather than being centers of the contemporary world into which the individual is born, such centers are located outside it, and freely chosen by the seekers. Four such elective centers are discussed: (1) traditional religious conversion, (2) the occult, (3) science fiction, and (4) tourism. Each of these elective centers is first briefly described and then analysed in a comparative framework, focused on six principal questions: (a) the social and cultural conditions which engender the contemporary ‘quest for a center’, (b) the nature of elective centers, (c) mechanisms of election and rejection of alternative elective centers, (d) extent of involvement with elective centers, (e) elective centers and the wider social framework, (f) the institution-building potential of the elective centers.
34
Ahmad, Khadher, Ishak Suliaman, and Sedek Ariffin. "SORCERY TREATMENT ON IBN QAYYIM AL-JAW ZIYYA’S (691H/1292M-751H/1350M) PERSP ECTIVE AND THE REALITY IN IS LAMIC MEDICAL CENTRE IN MA LAYSIA: A COMPA RATIVE STUDIES." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 10, no. 1 (April 26, 2012): 63–83. http://dx.doi.org/10.1163/22321969-90000034.
Full textAbstract:
Nowadays, there is a trend and rapid growth mainly be observed in Malaysia concerning Islamic Treatment Centers, which provides the services and treatments for the diseases. Several methods and approaches were offered for the treatment of various diseases. Sorcery was one of the diseases which it needs serious concern in Islamic Treatment Centers. The fieldwork in Malaysia was conducted in 23 Islamic Treatment Centers in order to investigate and identify the methods and approaches practiced in the treatment of sorcery and those related to it. Through a comparative analysis method, this article seeks to examine Ibn Qayyim al-Jawziyya thought on this issue by his several works such as al-Tibb al-Nabawi, Zad al-Ma’ad fi Hadyi Kahyr al-‘Ibad and Tafsir al- Mu‘awwidhtain. The study found out there are twenty methods being practiced to treat the sorcery in Islamic Treatment Centers in Malaysia. However, Ibn Qayyim only provided three major approaches and methods for the sorcery treatment: (1) search, discharge and omit the sorcery; (2) purify the body suffered from the sorcery; (3) use ruqyah al-shar’iyyah to treat the patient. From all of twenty treatment approaches and methods practiced in Islamic Treatment Centers, there are only four methods based on Ibn Qayyim’s view.
35
Khazratkulov, Abror. "ISSUES OF RELIGIOUS TOLERANCE IN NEW UZBEKISTAN." JOURNAL OF LOOK TO THE PAST 4, no. 7 (July 30, 2021): 4–8. http://dx.doi.org/10.26739/2181-9599-2021-7-1.
Full textAbstract:
The article discusses issues of consistent state policy and its importance in ensuring religious tolerance in the new Uzbekistan, wide opportunities for all nationalities and peoples, and ensuring religious tolerance. It describes the importance of the country's religious confessions, national centers, language, customs and beliefs of all peoples living in the country, the preservation, opportunities and comprehensive development of their national culture, traditions and customs. The article highlights the successive reforms in the field of preserving national and religious values, studying the priceless heritage of our ancestors who made a great contribution to the development of world science and culture
36
Hazyr-Ogly, T. "Euro-Islam and Muslim Communities of Ukraine." Ukrainian Religious Studies, no. 50 (March 10, 2009): 259–62. http://dx.doi.org/10.32420/2009.50.2061.
Full textAbstract:
The problem of the revival and existence of Islam in Ukraine is now exacerbated by the multivariate models of its development. The emergence of several models of Islam in the religious space of Ukraine is due to the fact that in the early 1990s the Ukrainian Ummah united around three independent and competing centers by ethnic factor, namely, the Crimean Tatar (DUMK), Tatar or Volga-Tatar. (DMU) and Immigrant (DMU). Today, this situation has been complicated by the emergence of two more spiritual centers: the Volga, Kazan or Bashkir-Tatar (religious management of independent Muslim communities - the "Kyiv Muftiate") and the Ukrainian one, where the majority are converts of Ukrainians ('UMA').
37
Darwin, Helana. "Navigating the Religious Gender Binary." Sociology of Religion 81, no. 2 (2020): 185–205. http://dx.doi.org/10.1093/socrel/srz034.
Full textAbstract:
Abstract This study illustrates the regulatory impact of binary gender ideology upon religious practitioners through interview data from 44 religious and formerly religious nonbinary people (who do not identify as simply men or women). Results indicate that nonbinary people who wish to maintain religious ties must either adjust religion to accommodate their nonbinary gender or accept misgendering to accommodate their religious tradition, with very few alternative options. They must overcome ideological, liturgical, and ritual obstacles while navigating the regulatory barrier that this article calls “the religious gender binary.” Challenges intensify for religious minorities in practice-based traditions due to structural constraints. These findings contribute toward the sociology of religion by (1) demonstrating how nonbinary people experience the binary (cis)gendering of reality across religious traditions and (2) illuminating the need for more research that centers gender minorities and religious minorities, as the sociology of gender and religion expands beyond cisnormative and Christonormative frameworks.
38
Yuslia Styawati. "MENGENAL TAREKAT DI DUNIA ISLAM." Jurnal Ilmiah Spiritualis: Jurnal Pemikiran Islam dan Tasawuf 5, no. 1 (August 26, 2020): 63–86. http://dx.doi.org/10.53429/spiritualis.v5i1.61.
Full textAbstract:
Sufi orders have been instrumental in the life of the Sufis as centers for spiritual training and education. In these centers the Sufis can elaborate their ideas, and apply them in real life. In the passages of time however, these orders were no longer considered simply as religious centers but also as sufis grouping consisting of people committed to practice the teaching of their religion.This article tries to describes these sufis grouping and their doctrins. Such as Qadiriah, Syadziliyah and Syattariyah.
39
Oka Widana, Anak Agung Gde. "Penyebab Kontestasi Negatif Dalam Beragama Di Negara Berbhineka Pada Era Digital." Kamaya: Jurnal Ilmu Agama 7, no. 2 (April 18, 2024): 32–58. http://dx.doi.org/10.37329/kamaya.v7i2.2822.
Full textAbstract:
This research fundamentally aims to build a spirit of optimism and straighten the perspective of religious believers regarding their existence as religious people in a pluralistic country. The three issues that are the focus of attention in this research are related to the causes, consequences and also solutions in overcoming the phenomenon of negative contestation in religion in the digital era in a pluralistic country. As a qualitative research, the data obtained is collected by relying on library techniques and also document recording, where the analysis knife used to dissect the data that has been collected is done through qualitative descriptive techniques. The results of the analysis show that the phenomenon of negative contestation in religion is actually caused by the extreme point of view of the people, egocentric personalities, technological developments, religious populism, excessive freedom of social media, the Three Education Centers (family, school and society) lack of synergy, and national disintegration. This has resulted in the emergence of intolerance, religious arrogance, reduced religious empathy, and disturbed people's mental health. However, this can be overcome through religious moderation, cultivating tolerance intensively, maximizing the collaboration of the Three Centers of Education, refraining from negative debates, improving the quality of religious instructors, tightening supervision of social media, broadening horizons, improving the moral quality of the people, and obeying the rule of law.
40
B, CHINTHU I. "A Contemporary Analysis on the Growth of Religious Tourism and the Role of Sree Padmanabha Swamy Temple." GIS Business 14, no. 3 (June 28, 2019): 96–101. http://dx.doi.org/10.26643/gis.v14i3.4074.
Full textAbstract:
The tourism sector became one of the most important industries which paved the way for economic progress in many countries. There are various types of tourism existed like Eco tourism, medical tourism, Adventure tourism, Pilgrim tourism etc.,. Tourism is promoted by the government and organizations and treated as a part of their culture. In Kerala the tourism department was organized by the government to attract tourist from worldwide they also have a vision to explore the cultural characteristics of Kerala state to the world. With its natural beauty, Kerala is famous for religious centers and every year large numbers of religious or pilgrim tourists visited Kerala. Sree Padmanabha Swamy temple in Thiruvananthapuram, the capital city of Kerala state is one of the important religious centres which attracted large number of tourist from in and abroad. The festivals and the religious ceremonies of the temple which were originally starts during the time of Travancore ruling dynasty and its architecture are the main attractions. But now it again amazed the world through disclose of its huge treasure. The present paper tries to analyse the historical background and the main attractions of the temple and its role to promote tourism in Kerala.
41
Irons, Edward. "Falun Gong and the Sectarian Religion Paradigm." Nova Religio 6, no. 2 (April 1, 2003): 244–62. http://dx.doi.org/10.1525/nr.2003.6.2.244.
Full textAbstract:
The sectarian paradigm places newly formed religious groups not sanctioned by the state into a category of sectarian (jiaopai). In imperial times such groups were treated as heterodox and banned officially. They nevertheless traditionally survived well in the margins of society, in provincial centers, or allied with newlyascendant social groups. This paper discusses Falun Gong in light of this paradigm. Falun Gong is compared with two other religious groups that to some extent also reflect the sectarian paradigm, Three in One and Yiguandao. The paper first introduces each group's history, then focuses on ideology as contained in doctrinal statements and writings. The sectarian model is found to be inadequate in analyzing newly arisen popular religions and trends in contemporary China. There are no apparent genetic links between many such groups, and ideas do not consistently overlap. The paper proposes an alternative model of new syncretic movements. This model looks beyond the adversarial stances implied by the sectarian rubric.
42
Andrian, Bob. "KOMUNIKASI KONSULTATIF PENYULUH AGAMA ISLAM DI DAERAH PERBATASAN KALIMANTAN BARAT." Jurnal Bimbingan Penyuluhan Islam 1, no. 2 (January 11, 2020): 251. http://dx.doi.org/10.32332/jbpi.v1i2.1717.
Full textAbstract:
Religious Intructor is one of the spearheads of the government, especially the Ministry of Religion, to provide guidance and counseling to the community. Islamic Religius Instructors are also a profession that has a significant role in communicating Islamic values to the wider community, especially Muslim communities in border areas that have limited access to urban centers. The person is called an Instructor, both functional, honorary religious counselors and someone who carries out voluntary guidance and counseling (Volunteer) work. In addition, religious counselors are also mentioned by some experts that "Religious Instructors are Attackers, The Lamp in the midst of darkness, that gives enlightenment and teach wisdom to the surrounding community". Based on this statement, it can be described that the Religious Instructor is like a lamp that light in the midst of the great threat and challenge to national morality. According to the Joint Decree of the Indonesian Ministery of Religion and the Head of the State staffing Agency number 574 and 178 of 1999, it states that there are three functions of religious instructors, namely; Informative and educative functions, consultative functions, and advocative functions. Therefore, it is quite interesting to conduct a comprehensive study of how communication is carried out by Islamic Religious Instructors in providing enlightenment and providing Consulative guidance to the development community, including those that occur in border areas, particularly in Sajingan Besar District, Sambas Regency, West Borneo.
43
Amakpe, Félicien, Kolawolé Valère Salako, Brice Sinsin, Dirk C. De Graaf, and Romain Glele-Kakai. "Profil des prises en charge des envenimations en milieux ruraux : une préférence aux guérisseurs endogènes excepté les cas dus aux abeilles mellifères (Apis mellifera Linné, 1758) dans la Commune de Djidja, République du Bénin." Annales Africaines de Medecine 17, no. 1 (January 3, 2024): e5451-e5467. http://dx.doi.org/10.4314/aamed.v17i1.3.
Full textAbstract:
Context and objective : Envenomation is one of the greatest neglected health challenges. It hinders and kills rural populations in developing countries and as such deserves particular care. This research attempted to (i) analyze the venomous fauna, their victims, the performance of medical and endogenous care systems in a rural area of Benin and (ii) determine the guiding principles of their frequentation in case of bites and stings.
Methods. The research covered the entire district of Djidja, a poor rural municipality in Benin. Through anonymous surveys, the victims of bites and stings that were healed at the medical and endogenous centers of the district for one year, the circumstances of occurrence of the envenomation, and the associated social costs were analyzed.
Results: The bites and stings that were referred to medical or endogenous centers were caused by snakes (55.43 %), scorpions (34.94 %), honeybees (6.02 %) and centipedes (3.61 %). Endogenous healers were more solicited despite their lower geographic coverage and their higher social costs. Men were more affected and the attacks mainly occurred during economic activities of the households (62.65 %). The rare sequelae and death were caused by snakebites. medical centers are apparently more expensive, the preference to endogenous healers was more complex and also included socio-religious considerations. Strengthening the technical capacities of health centers, ensuring the affordability of anti-venoms, and improving the accommodation standards of health agents will help to overcome the negative perceptions the populations have on public health centers. Further investigations are required for an efficient cooperation of the two systems.
Conclusion: Although the medical centers are apparently more expensive, the preference to endogenous healers was more complex and also included socio-religious considerations. Strengthening the technical capacities of health centers, ensuring the affordability of anti-venoms, and improving the accommodation standards of health agents will help to overcome the negative perceptions the populations have on public health centers. Further investigations are required for an efficient cooperation of the two systems.
Contexte & objectif: Les envenimations font partie des grands défis sanitaires négligés qui tuent et handicapent les populations dans les pays sous-développés. Cette étude a analysé (i) les agents venimeux, les acteurs impliqués, les performances des systèmes médical et endogène de traitement et (ii) les principes de choix de leur fréquentation dans un milieu rural au Bénin. Méthodes. Les victimes de morsures et piqûres reçues pendant une années dans les centres de santé et chez les guérisseurs endogènes, les circonstances des attaques et les charges des traitements ont été analysées par des enquêtes anonymes dans la commune de Djidja (Bénin).
Résultats: Les attaques de venimeux nécessitant une prise en charge étaient causés par les serpents (55,43 %), les scorpions (34,94 %), l’abeille domestique (6,02 %) et les scolopendres (3,61 %). Les guérisseurs endogènes sont plus sollicités (68,67 %), malgré leur couverture géographique plus faible et leurs charges sociales plus grandes. Les attaques se font surtout pendant les activités économiques (62,65 %). Les hommes sont plus impactés et les séquelles et décès sont dus aux serpents.
Conclusion: Bien que les coûts des centres de santé soient apparemment plus élevés, les raisons de préférence aux guérisseurs endogènes sont plus complexes et incluent aussi des considérations socioreligieuses. Le renforcement des capacités techniques des centres de santé, l’assurance de la disponibilité d’anti-venins à des coûts acceptables et l’amélioration des conditions d’hébergement des agents de santé permettront la levée des conceptions négatives qui limitent leur fréquentation. D’amples investigations sont nécessaires pour une coopération effective des deux systèmes.
44
Mamadiev, Bakhrom. "FEATURES OF CENTERS FOR PUBLISHING FATWAS IN SAUDI ARABIA." Russia and the moslem world, no. 3 (2020): 79–93. http://dx.doi.org/10.31249/rmw/2020.03.07.
Full textAbstract:
In Saudi Arabia, conservative Ulema are trying to resist the process of the country's modernization. Other clerics take a balanced view of the progress of Saudi society, including changing their religious positions in response to changing circumstances. There are two main problems that lead to the fragmentation of the uniformity of religious thought in the kingdom: the increased political activity of the clergy and undeniable social changes in society. From the end of the 17th century to the 90s of the last century, the clergy of Saudi Arabia issued fatwas that rejected and protected the population from the achievements of modern science, culture and art. The Ulema criticized King Fahd for his decision to allow the presence of US military bases on Saudi territories, arguing that cooperation with non-Moslems is unacceptable. The Ulema liberal to the state supported their government and issued a fatwa justifying the state's decision on the principle of “eliminating great harm with less harm.” The KSA Fatwa Institute was radically reformed in August 2010, the circle of persons who could issue fatwas was limited, but not all clergymen were silenced. In 2011, the Ulema issued a fatwa banning protest rallies and demonstrations in the KSA. The bureaucratization of religious institutions in Saudi Arabia weakened the position of the Ulema, as they became the object of state control and became an important factor supporting the Ulema in the face of modernization.
45
Siti Khoiriyah. "Model Pendidikan Karakter Religius Berbasis Tripusat Pendidikan : Studi Kasus di SDN Bandulan 3 Kota Malang." Multiverse: Open Multidisciplinary Journal 1, no. 1 (April 30, 2022): 14–18. http://dx.doi.org/10.57251/multiverse.v1i1.533.
Full textAbstract:
This study aims to determine the importance of forming religious character through synergy and cooperation between the three educational centers. Because a child will grow up in 3 environments, namely the family environment which can be called the main and first bench of a child's education, the school environment is a place where a child is in the process of studying and developing self-potential, and the community environment, which is a place where a child proceeds apart from at home and at school. The study method used is qualitative, and the method of presenting the data is descriptive analysis, and is designed with a literature approach that explores several discussions about education, character education, and three education centers. The results of the discussion in this study include: 1) religious character education implemented at Public Elementari School of Bandulan 3 emphasizes cooperation and synergy between the school, parents and the community, 2) the synergy of tri educational centers in growing religious character is a family effort in instilling faith as a foundation. development, efforts by schools or formal educational institutions in teaching science and culture with character as the content of development, and community efforts in providing space as development goals.
46
Siti Khoiriyah and Farida Isroani. "Model Pendidikan Karakter Religius Berbasis Tripusat Pendidikan: Studi Kasus di SDN Bandulan 3 Kota Malang." Multiverse: Open Multidisciplinary Journal 1, no. 1 (April 30, 2022): 80–85. http://dx.doi.org/10.57251/multiverse.v1i1.631.
Full textAbstract:
This study aims to determine the importance of forming religious character through synergy and cooperation between the three educational centers. Because a child will grow up in 3 environments, namely the family environment which can be called the main and first bench of a child's education, the school environment is a place where a child is in the process of studying and developing self-potential, and the community environment, which is a place where a child proceeds apart from at home and at school. The study method used is qualitative, and the method of presenting the data is descriptive analysis, and is designed with a literature approach that explores several discussions about education, character education, and three education centers. The results of the discussion in this study include: 1) religious character education implemented at Public Elementari School of Bandulan 3 emphasizes cooperation and synergy between the school, parents and the community, 2) the synergy of tri educational centers in growing religious character is a family effort in instilling faith as a foundation. development, efforts by schools or formal educational institutions in teaching science and culture with character as the content of development, and community efforts in providing space as development goals.
47
Merzhievskay, Natalia, Evgen Dunaevskiy, and O. Havriushyn. "ANALYSIS OF THF SACRAL-TURISTIC POTENTIAL OF SOUTH UKRAINE." Problems of theory and history of architecture of Ukraine, no. 21 (May 2021): 142–51. http://dx.doi.org/10.31650/2519-4208-2021-21-142-151.
Full textAbstract:
This article is devoted to the analysis of the sacral and tourist potential of the Southern Ukraine and the prospects for the chain of spiritual and educational centers of the Ukrainian Orthodox Church, capable of combining a wide range of functions, provide a spiritual and educational and recreational environment that would satisfy the needs of Christian youth, parishioners, pilgrims and tourists, as well as contribute to the formation of a deep religious awareness and spirituality of the society. Spiritual-educational center is an important social institution, which has a full range of spiritual-educational, social-cultural and recreational functions with the aim of the most satisfying the needs of modern society. Based on an analysis of statistical data analyzed the current state of the sacred-spiritual infrastructure and spiritual and educational centers, and also revealed their features, strengths and weaknesses with the aim of formulating recommendations for the improvement of the system and the design of specific types of spiritual and educational centers on the territory of South Ukraine. The above statistical data show that the institutional structure of confessional-church organizations that serve to meet the religious needs of believers has already been actually formed. However, there is still a lack of developed institutions for the implementation of all social processes of the Church - educational and enlightening, permissive, recreational. An analysis of the current state of sacred and spiritual infrastructure of the Ukrainian Orthodox Church spiritual and educational centers was carried out, and its features, strengths and weaknesses were revealed with the purpose of forming recommendations for the improvement of the system and the design of certain types of Ukrainian Orthodox Church of spiritual and educational centers in the territory of South Ukraine. The given statistical data testify to the already formed institutional network of confessional-church organizations, which serve for satisfaction of religious needs of believers.
48
Ayers Looby, Anna, Natasha Frost, Sarah Gonzalez-Nahm, Elyse R. Grossman, Julie Ralston Aoki, and Sara E. Benjamin-Neelon. "State Regulations to Support Children’s Cultural and Religious Food Preferences in Early Care and Education." Maternal and Child Health Journal 24, no. 2 (December 12, 2019): 121–26. http://dx.doi.org/10.1007/s10995-019-02833-1.
Full textAbstract:
Abstract Objective In July 2018 the Academy of Nutrition and Dietetics released a benchmark encouraging early care and education (ECE) programs, including child care centers and family child care homes, to incorporate cultural and religious food preferences of children into meals. We examined the extent to which states were already doing so through their ECE licensing and administrative regulations prior to the release of the benchmark. This review may serve as a baseline to assess future updates, if more states incorporate the benchmark into their regulations. Methods For this cross-sectional study, we reviewed ECE regulations for all 50 states and the District of Columbia (hereafter states) through June 2018. We assessed consistency with the benchmark for centers and homes. We conducted Spearman correlations to estimate associations between the year the regulations were updated and consistency with the benchmark. Results Among centers, eight states fully met the benchmark, 11 partially met the benchmark, and 32 did not meet the benchmark. Similarly for homes, four states fully met the benchmark, 13 partially met the benchmark, and 34 did not meet the benchmark. Meeting the benchmark was not correlated with the year of last update for centers (P = 0.54) or homes (P = 0.31). Conclusions Most states lacked regulations consistent with the benchmark. Health professionals can help encourage ECE programs to consider cultural and religious food preferences of children in meal planning. And, if feasible, states may consider additional regulations supporting cultural and religious preferences of children in future updates to regulations.
49
Gedin, М. "Analysis of the potential of religious tourism in Ukraine." Вісник Київського національного лінгвістичного університету. Серія Історія, економіка, філософія, no. 25 (September 14, 2022): 73–91. http://dx.doi.org/10.32589/2412-9321.25.2020.264235.
Full textAbstract:
The article generalized and methodological bases of religious tourism, its potential abilities and shown territorial aspect of its development are discovered and systematized. Religious tourism is not an integral part of the modern tourism industry. People all over the world are increasingly choosing pilgrimage and sightseeing tours of religious centers. Based on the analysis of the existing research of the problem of religious tourism, which were carried out mainly in the context of historical-religious andtourism studies, the thesis presents a cultural analysis of the definition of the essence of the problem of religious tourism, which is based on the following fundamental principles: interdisciplinarity, regionality, personalism, dialogism as an aspect of a broad problem of communication, the continuous improvement of the conceptualcategorical apparatus. The article reveals that the number of Christians in the world is growing and Christians are the majority among pilgrims. The study shows that the majority of Ukrainians are Christians and there are great possibilities for religious tourism development. The author shows themost attractive icons of The Mother of God and saint springs among religion tourist. The methodology of the research applies cultural, phenomenological, and religious studies methods in revealing the essence of pilgrimage tourism in the system of modern humanitarian knowledge. Scientific novelty of the work expands the concepts of spiritual tourism, pilgrimage, religious, and philosophical ethnography and their influence on the formation of the modern tourism industry. Religious tourism as a sociocultural phenomenon attracts unique conditions for familiarizing with different religions and cultures; establishing a dialogue, friendly relations with representatives of other customs and beliefs from different countrieswhich allows comparing socio-cultural experience.
50
KOSENKOVA, Natalya Alekseevna, Madina Alaverdievna DEMIROVA, and Elizaveta Vladimirovna KOSENKOVA. "ANALYSIS OF WORLD EXPERIENCE IN DESIGNING OF ISLAMIC CULTURE SPIRITUAL AND EDUCATIONAL CENTERS." Urban construction and architecture 10, no. 4 (March 5, 2021): 144–51. http://dx.doi.org/10.17673/vestnik.2020.04.17.
Full textAbstract:
The article analyzes the world experience in the design and construction of religious buildings and spiritual and educational centers of Islam at the turn of the XXXXI centuries. The most famous modern examples of religious objects of Islam are given. Similar temporal, stylistic, structural, and planning features of temples are classifi ed. Based on the performed analysis, conclusions are drawn about the prevailing trend in the design of Islamic religious buildings - historicism. It is shown that an important design concept is the openness and tolerance of the object in relation to the city and the creation of a harmonious environment around the new structure