Journal articles on the topic 'Religious communitie'
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1
Jufri, Andi. "Islam dan Pluralitas Agama (Studi Analisis tentang Model Pendekatan dalam Dialog Antar Umat Beragama di Indonesia)." Jurnal Ilmiah AL-Jauhari: Jurnal Studi Islam dan Interdisipliner 4, no. 2 (December 23, 2019): 428–51. http://dx.doi.org/10.30603/jiaj.v4i2.959.
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The plurality of religion is an inevitable phenomenon, and every religion emerges in a plural environment. If the pluralistas of these religions are not addressed appropriately, they will potentially lead to problems of vulnerability and conflict between religious communities, and this fact has already happened to monotheistic religions. To find a solution to the conflict between religious communities there needs to be the right approaches. What are the approaches used in efforts to break up conflicts between religious believers?
This paper wants to uncover the problem of religious plurality in Indonesia and several approaches that can be used as role models in building dialogue between religious communities.
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Kyselov, Oleh S. "Ecumenical tendencies in relations of Christian communities." Ukrainian Religious Studies, no. 50 (March 10, 2009): 62–71. http://dx.doi.org/10.32420/2009.50.2033.
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The growth of the religious network, the pluralisation of religious life, the desecularization of the Ukrainian society, and the increase in the number of citizens who do not identify with one of the religions or believe themselves to be religious, raise the issue of the development of interfaith relations. "Religious Revival" in Ukraine in the Beginning of the 1990s. it was accompanied by conflicts between believers and religious organizations for religious property, spheres of influence, infrastructure development, quantitative expansion of the flock, and affirmation in society. It is safe to say that in Ukraine there were dialectically opposite to ecumenical processes - disintegration in the Orthodox environment and conflicts between Catholics and Orthodox. American religious scholar Joseph Loy called the current situation in Western Ukraine an "ecumenical Chornobyl" because it was a "catastrophe" in Catholic-Orthodox relations in the 1990s. polluted the "atmosphere of inter-church relations around the ecumenical world."
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Ghifari, Farhan. "Protection the rights of minority communities in the era of religious freedom." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 81. http://dx.doi.org/10.33474/jemois.v1i1.10099.
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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.
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Kyselov, Oleh S. "Ecumenical tendencies in relations of Christian communities." Ukrainian Religious Studies, no. 48 (September 30, 2008): 31–44. http://dx.doi.org/10.32420/2008.48.1975.
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The growth of the religious network, the pluralisation of religious life, the desecularization of the Ukrainian society, and the increase in the number of citizens who identify with one of the religions or consider themselves believers, are pressing questions about the development of interfaith relations. "Religious Revival" in Ukraine in the early 1990s. was accompanied by conflicts between believers and religious organizations on religious property, spheres of influence, development of infrastructure, quantitative increase of the flock, and affirmation in society. It is safe to say that in Ukraine there were dialectically opposite to ecumenical processes - disintegration in the Orthodox environment and conflicts between Catholics and Orthodox. American religious scholar Joseph Loy called the current situation in Western Ukraine "ecumenical Chornobyl" because it was a "catastrophe" in Catholic-Orthodox relations in the 1990s. polluted the "atmosphere of inter-church relations around the ecumenical world."
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Djordjevic, Dragoljub. "Religions and confessions of national minorities in Serbia." Sociologija 47, no. 3 (2005): 193–212. http://dx.doi.org/10.2298/soc0503193d.
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Setting aside the major national community, Serbs, the text analyzes the religious-confessional profile of all 28 national communities in Serbia according to the 2002 census. In the Serbian ethnic profile there are more national minorities gravitating towards Christianity rather than Islam. Among Christian national minorities, Orthodox and Roman Catholic confessions are almost equally represented, while Sunni Islam is the most prevailing confession among Muslim minorities. In describing religions and confessions of national minorities, the following concepts and phenomena are taken into consideration: "confessional identification", "violation of confessional identity", "religion of fate", "religion of choice", "syncretistic religiosity", "combinatory religiosity", "religious seekers", "religions of minorities", "minority religions", "religious communities of minorities" and "protestantization process".
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Firdausiyah, Umi Wasilatul. "Living Together: Representasi Atas Jalinan Persaudaraan Umat Islam Dengan Umat Antar Agama." Al-Adyan: Jurnal Studi Lintas Agama 16, no. 1 (July 31, 2021): 119–42. http://dx.doi.org/10.24042/ajsla.v16i1.8392.
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The discourse of this study is about Living Together Between Religious People with a discussion of the creation of brotherhood between religions and Islam as a religion of rahmatan lil alamin. This research was conducted in order to reveal the existence of togetherness between religious communities assisted by a qualitative approach with the type of library research and the analytical method using the content-analytical type, which is complemented by the sociological theory of knowledge according to Karl Manheim. The result of this study is that togetherness between religious communities in the fabric of brotherhood, both among people within religions and people between other religions, has a different concept of brotherhood, but the goal of achieving it is the same, namely to achieve a life of peace and prosperity. Although it can't be denied that conflict will always exist, minimizing it by maintaining togetherness between religious communities is a very wise choice. Then Islam as a religion that is rahmatan lil 'alamin makes brotherhood a pillar of the creation of unity and unity between religious communities, and in Islam itself, living side by side with interfaith has existed since the beginning of Islam, namely at the time of Prophet Muhammad, and continue until this day.
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Fuad, Ahmad Zakki. "PEACE BUILDING BASED ON THE LOCAL WISDOM (The study of Phenomenology-Ethnography in the Society of Islamic Relegion, Cristian, Hinduism at Balun Village, Turi Subdistric Lamongan District )." IBDA` : Jurnal Kajian Islam dan Budaya 14, no. 1 (May 30, 2016): 1–12. http://dx.doi.org/10.24090/ibda.v14i1.485.
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The differences between of religion and belief in a particular community is usually will show a conflict between followers of religions. It has become a fact of history that can not be ignored. whereas, if it is returned on the purpose of religion itself, of course, conflict, hostility, war is something contradictory. All of true religion have aimed to creat the objectives of the human being. Such as, through the realization of harmony in social life. Religion suggests the importance of building a good attitude in the society besides spiritual rites. It was a union of two aspects relations between vertical and horizontal. Rural Prototype communities in the region which have three religions and places of worship side by side in Balun Village Turi subdistric Lamongan district. Balun one of the village have multicultur and plural in the society over the years never happened conflicts religious. Because of it, the researcher suppose to searh how is the social construction of the religious, in the harmony and how is the process of establishing the values of harmony, religious rites and cultural activities that involve people of the different religions.           Phenomenological etnography approach in this research through the data sources that are grouping refers to the stratification. Social startifikasi in used in this research according to Pitrim A.Sorokin and Max Weber theories were the strata of society devided into some group based on the standard such as; respectable, power and authority, knowledge and income . then From this theory the researcher devided the society into four group. The first are the figures of Islamic religious, Christian, Hindu. Second the committee of mosgue, Church and Temple Board, third local goverment staff, educators, teachers in all religius. The fourth regular community; farmers , factory workers. Based on analyzed of phenomenological ethnography, the researchers found the result of the study, these are the social construction of the religious community, harmony and the establishment of the values in the harmony guided by the respectable each others in ideology, respectable to the hereditary tradition, expressing happiness had shown when other communities in religious rituals celebration, gave awards to other religious communities as well as a sense of togetherness reflected in any religious activities and social activities in Balun village. The Harmony foundation in the application as "sacrifices" of religion for the sake of harmony by the local wisdom communities.
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Linderski, J. "Religious Communities." Classical Review 55, no. 2 (October 2005): 651–52. http://dx.doi.org/10.1093/clrevj/bni354.
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Ruslan, Idrus, and Ellya Rosana. "Pengaruh Pemikiran Muhammad Abdul Karim Al-Syahrastani Terhadap Perkembangan Studi Agama-Agama Di Indonesia (Kajian Kitab Al-Milal Wa Al-Nihal)." Al-Adyan: Jurnal Studi Lintas Agama 15, no. 1 (May 10, 2020): 1–24. http://dx.doi.org/10.24042/ajsla.v15i1.5456.
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This article focuses on discussing the influence of Al-Syahrastani’s thoughts on the study of religions in Indonesia. The field of study of religions, which originally is called comparative study of religions, is a branch discipline of religious sciences, century-long established in the world, including in Indonesia. In his book al-Milal wa al-Nihal, Syahrastani explains a variety of religious communities, such as the Stoicism, the materialists, atheist philosophers, the Shabi’un, and many others including the ahl al-kitab (communities of the book). This study is of a literary research, and basses its analysis on both primary and secondary sources. Results of this study point to the influences of Syharastani’s thoughts on the development of study of religions in Indonesia. While these influences are indirect in nature, a large number of Muslim and non-Muslim scholars in Indonesia has referred to Syahrastani’s thoughts. Even the publication of the Indonesian translation of Syahrastani’s al-Milal wa al-Nihal, has enabled students of the department of study of religions in many Indonesian Islamic universities to learn various category and types of religious communities as solicited by Syahrastani.
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Hasiholan, Anggi Maringan, and Aldi Abdillah. "The Concept of Love in Islam, Christianity, and Judaism for the Postmodern Indonesian Religious Communities." Dialog 45, no. 2 (December 29, 2022): 195–206. http://dx.doi.org/10.47655/dialog.v45i2.652.
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The pattern of thinking relativism and pluralism in the postmodern era has always been a problem in religious life. The problem is due to the openness of relations between religions. This thinking style will be good if it accommodates a sense of brotherhood and mutual understanding between religious communities. On the other hand, it will be harmful if it is used to bring down other religions. This study aims to build a constructive model of comparative theology in a pluralistic society in Indonesia. The research method used in this paper is comparative theology by comparing the concept of Habluminallah-Habluminannas, with a similar idea in Christianity, which is also rooted in Judaism. The results showed that the idea of Habluminallah-Habluminannas is a unifying difference from the three Abrahamic religious concepts without eliminating the religiosity of each religion. This study concludes that Habluminallah-Habluminannas is the shade of the three Samawi religions to strengthen harmony and brotherhood. Keywords: habluminallah-habluminannas, comparative theology, inter-religious dialogue, postmodern
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Vasic, Bibigul, Zhibek Begimbayeva, and Zada Khibina. "The problem of religious unity in modern Kazakhstan." Global Journal of Sociology: Current Issues 11, no. 2 (November 30, 2021): 79–87. http://dx.doi.org/10.18844/gjs.v11i2.5482.
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The respect for religious diversity that Kazakhstan promotes appears to be under strain at home. Kazakhstan’s legislation guarantees equal treatment of all religions, but acknowledges the historical role of Hanafi Islam and the Russian Orthodox Church. The purpose of the article is to highlight the results of an analytical and comparative study of religious communities operating in the territory of modern Kazakhstan. A comparative method is used as the main method in the classification, typology, assessment and generalisation of religious communities. In general, the presented analytical data should be related to comparative religious studies. Both are so-called traditional religions that have been present in the Kazakh territory for many centuries. Authorities seem unwelcoming of ‘new’ religious movements that have gained followers in Kazakhstan in recent years. However, due to the rise of religious extremism and terrorism around the world, religious tensions were found here. The study concluded that since gaining independence, religious activity in Kazakhstan has increased. Keywords: Religious and ethnic tolerance, SAMK, ROC, religious expectations, terrorism.
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Begović, Nedim. "Restrictions on Religions due to the covid-19 Pandemic." Journal of Law, Religion and State 8, no. 2-3 (December 16, 2020): 228–50. http://dx.doi.org/10.1163/22124810-2020007.
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Abstract This article explores the restrictions that have been recently placed on religions in Bosnia and Herzegovina on congregating and conducting religious rituals during the covid-19 pandemic, as well as the perceptions and responses of the main religious communities to these restrictions. Our data sources included the state covid-19 regulations, the guidelines of religious communities regarding worship services, congregational prayers, and other activities during the pandemic, and media articles covering religion and the covid-19 issues on a domestic and regional scale. Our research has shown that not all religious communities have been equally supportive of state regulations that restricted the religious freedom of individuals and religious communities. Their responses have ranged from strict harmonization of internal religious guidelines with the state covid-19 regulations to declarative support of public health recommendations while ignoring them in practice.
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Junaidi, Mahbub. "Peran Penyuluh Agama Terhadap Kerukunan Antar Umat Beragama di Desa Sukoreno Kecamatan Umbulsari Kabupaten Jember." FALASIFA : Jurnal Studi Keislaman 12, no. 1 (March 31, 2021): 28–49. http://dx.doi.org/10.36835/falasifa.v12i1.454.
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This study was written to see the village of Sukoreno, Mumbulsari District, Jember Regency, which has the characteristics of biodiversity diversity. The population consists of followers of Islam, Christianity, Hinduism and Hindu culture. This study seeks to examine tolerance in inter-religious relations in the village of Sukoreno Umbulsari, the extent to which harmony between religious communities and how the role of religious extension agents are in caring for and maintaining religious harmony in Sukoreno. This research uses qualitative research methods field research (field reaserch). Community in Sukerone village Umbulsari sub-district is a community consisting of many different ethnicities, cultures, traditions and even traditions, but the attitude of mutual respect, giving freedom of religion, accepting other religions gracefully, and always having a positive attitude between religions. Religious extension workers, as an extension of the government, continue to carry out their duties, from providing counseling to advocating for religious issues to improve the quality of harmony between religious communities.
Keywords: Religious Counselor, Inter-Religious Harmony, Sukoreno Umbulsari
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Anwar, Fatmawati, and Islamul Haq. "Religious Moderation Campaign Through Social Media at Multicultural Communities." KURIOSITAS: Media Komunikasi Sosial dan Keagamaan 12, no. 2 (December 11, 2019): 177–87. http://dx.doi.org/10.35905/kur.v12i2.1392.
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Indonesia with its diversity of cultures, religions, ethnicities, languages has established itself as a nation that has a multicultural society. This diversity becomes a blessing for Indonesia if it can be managed well. However, the reality of such plurality can also be a big challenge if it is not addressed wisely, it can even be a threat of division. This study aims to find out how religious moderation reinforces on social media. The research method uses a qualitative descriptive method by tracing the data related to the strengthening of religious mederation on social media. Social media has an important role in spreading and conveying religious messages in social and national life. Therefore the religious moderation campaign on social media needs to be developed in stemming the flow of religious discourse which lately tends to be exclusive and always blames others.
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Mahyudin, Muhammad Alhada Fuadilah Habib, and Sulvinajayanti. "DINAMIKA PENGARUSUTAMAAN MODERASI BERAGAMA DALAM PERKEMBANGAN MASYARAKAT DIGITAL." ASKETIK 6, no. 1 (June 30, 2022): 1–15. http://dx.doi.org/10.30762/asketik.v6i1.181.
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This article was written as a note in responding to the mainstreaming of religious moderation in Indonesia by examining the dynamics and challenges in the midst of social change in the digital era. This research used literature study. The findings of this research showed that religious expressions shown by adherents of religions cannot be avoided from the tendency to come into contact with digital technology. Religious people, in turn, come into contact with contradictory of digital cultures that give rise to fragmentation and contestation. Moderation campaigns in the digital space to sow messages of peace between religions are now faced with the phenomenon of religious disruption, especially in the digital space. This phenomenon clearly has social implications for social harmony because the scale does not only occur at the internal level of religious communities but also between religious communities. This study recommends revitalizing digital literacy the idea of religious moderation as a process of forming awareness of religious moderation in Indonesian society in the era of digital society.
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Chung, Truong Van, and Nguyen Thoai Linh. "The Situation of New Religious Studies in Vietnam." Tattva - Journal of Philosophy 8, no. 1 (January 1, 2016): 45–60. http://dx.doi.org/10.12726/tjp.15.4.
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There is a prominent phenomenon in the religious life of Vietnam, which is the emergence of “new religions”. These phenomena have not only made the religious space of the nation more complex and multi-dimensional but also challenged stability and sustainable development within the religious communities in this key economic region. Having studied the new religious phenomenon in recent years, we have noted its progress and widespread characteristics within the ethnic communities. While it may appear that "new religion" is a simple and gentle concept and practice, it is in fact, intrinsically related to and has significant implications on the social life of the community members. However, there is a growing concern, considerable suspicion and anxiety with regards to its impacts on individuals, families, social and cultural traditions, beliefs and religions; many have opined that it is radically changing the peaceful cohabitation of diverse religious traditions, revealing a potential for conflicts across groups. Based on the religious reality of the Southern region of Vietnam, the Center for Religion Studies has implemented a project regarding new religions in Ho Chi Minh City (HCMC) and the problems faced by the religious policy in Vietnam. This article is an overview of the results of this project.
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Ge, Erhao, Yuan Chen, Jiajia Wu, and Ruth Mace. "Large-scale cooperation driven by reputation, not fear of divine punishment." Royal Society Open Science 6, no. 8 (August 2019): 190991. http://dx.doi.org/10.1098/rsos.190991.
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Reputational considerations favour cooperation and thus we expect less cooperation in larger communities where people are less well known to each other. Some argue that institutions are, therefore, necessary to coordinate large-scale cooperation, including moralizing religions that promote cooperation through the fear of divine punishment. Here, we use community size as a proxy for reputational concerns, and test whether people in small, stable communities are more cooperative than people in large, less stable communities in both religious and non-religious contexts. We conducted a donation game on a large naturalistic sample of 501 people in 17 communities, with varying religions or none, ranging from small villages to large cities in northwestern China. We found that more money was donated by those in small, stable communities, where reputation should be more salient. Religious practice was also associated with higher donations, but fear of divine punishment was not. In a second game on the same sample, decisions were private, giving donors the opportunity to cheat. We found that donors to religious institutions were not less likely to cheat, and community size was not important in this game. Results from the donation game suggest donations to both religious and non-religious institutions are being motivated by reputational considerations, and results from both games suggest fear of divine punishment is not important. This chimes with other studies suggesting social benefits rather than fear of punishment may be the more salient motive for cooperative behaviour in real-world settings.
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Mawardi, Mawardi, Hasyimsyah Hasyimsyah, and Amroeni Drajat. "Agenda Empowerment of People in Tarmizi Taher Point of View." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 4 (November 6, 2019): 443–50. http://dx.doi.org/10.33258/birci.v2i4.598.
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This study aims to explore agenda empowerment of people in Tarmizi Taher point of view. Tarmizi Taher in his book harmony of religious life and study of religions, that religious harmony can be formed by supporting harmonious religious communities, it is necessary for clerics, da’i (preachers), priests, priests and other religious leaders to instill to people about the inevitability of religious pluralism in social life. That the diversity of religions is a fact that cannot be denied. So the consequence is that every religious community has an obligation to recognize and respect other religions, without the need to elevate or demean a religion. The result shows that in Tarmizi Taher's view, community empowerment can be done by providing skills education conducted by the government so that people can compete with the advancement of science and technology.
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Tambunan, Sihol Farida. "Adat and Religious Tolerance: Ethnophilosophy Perspective." Journal of Indonesian Social Sciences and Humanities 8, no. 2 (December 28, 2018): 89–100. http://dx.doi.org/10.14203/jissh.v8i2.135.
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As a country with the largest Muslims population in the world, Indonesia has an overwhelming number of communities with different religions, such as Protestant, Catholic, Buddhist, Hindu, Confucianism and other local religions from ancestors that influence various Indonesian people's beliefs. This situation can raise the tendency of conflicts between the majority groups of certain religions and other minority religions in Indonesia. This paper aims to explore the conditions of ethnic communities in Alor District, East Nusa Tenggara Province, who live harmoniously among different religions such as Muslims and Christians. Alor District has obtained a trophy of 'Harmony Award' 2017 from the Ministry of Religion of the Republic of Indonesia. This paper uses an ethnophilosophy perspective to find out why Alor custom or 'adat' can establish harmony among the diverse religious communities. Their custom or 'adat' as a relic of Indonesian's ancestors can play a role in avoiding the recent inter-religious conflicts that have recently sprouted in urban areas. Alors custom (adat) is one of the identity traits that had survived from the time of the ancestors of Alor people who had their local religion and before Islam and Christian became the major religions of Alor Society
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Bismoko Mahamboro, Dionius. "Counter-Community as Moral Community: The Church’s Contribution to Public Civility." MELINTAS 34, no. 2 (August 1, 2019): 117–28. http://dx.doi.org/10.26593/mel.v34i2.3387.117-128.
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Indonesia is a home of various religions and traditional beliefs. However, from the time before the fall of the New Order in 1998 up to now the coexistence of followers of different religions cannot be said to be without problems. The 2004 Indonesian Bishops’ Conference’s pastoral notes reflect the worry that the peaceful coexistence among different religious followers is failing. Nevertheless, the document’s dominant node is expressed in positive attitude and hope. The Indonesian Bishops’ Conference encourages all Christian communities to develop themselves into ‘counter-communities’. This article is aimed at discovering the relevance of the idea ‘counter-communities’ to the problems of coexistence of different religious followers in the Post-New-Order era, which now has been marked with prejudice and mistrust.
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Fauzi, Maria Ulfa. "Javanese-Christian Church Belief and Inter-religious Dialogue." DINIKA : Academic Journal of Islamic Studies 2, no. 3 (December 30, 2017): 319. http://dx.doi.org/10.22515/dinika.v2i3.105.
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This study attempts to elucidate both of Muslim and Christian understandings toward the idea of religious pluralism, with the case study of Javanese-Christian Church of Pogung and its relation to the surrounding community. It provides the discussion with some theological analyses on how people conceive the meaning of truth and, how this has led to the possibility and necessity of a dialogue; more specifically how their religious doctrines maintain their communities in dealing with other communities. Based on the qualitative approach, wherein the data gathered through in-depth interview and observation, the result of this study revealed that dialogue must be based on personal religious experiences and firm truth claims. Without personal religious experience, there is no way of grasping what the dialogue is all about. Dialogue must be based on the recognition of the possible truth in all religions; the ability to recognize this truth must be grounded in the hypothesis of common ground and goal for all religions. Dialogue must be based on openness to the possibility of genuine change or conversion.Keywords: Religious doctrine, Religious pluralism, Dialogue
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Iqbal, Muh. "WAJAH BARU PENDIDIKAN ISLAM INDONESIA: Jilbab, Toleransi, dan SKB 3 Menteri." QALAMUNA: Jurnal Pendidikan, Sosial, dan Agama 13, no. 2 (July 7, 2021): 201–18. http://dx.doi.org/10.37680/qalamuna.v13i2.864.
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The problem of schools that apply rules for wearing school uniforms (hijab) as an imposition to use certain attributes and are considered intolerant and violate human rights. This is also the basis for the three ministerial decree on school uniforms issued as a form of government efforts to strengthen religious tolerance in educational institutions. This research uses literature study and data analysis in the form of content analysis. This study aims to analyze the background cases of the issuance of the SKB of three ministers from a recognized religious perspective in Indonesia and how the SKB strengthens religious tolerance in educational institutions. The results of the research are from the point of view of various religions, this case is the practice of religious teachings as part of dakwah (changing students for the better). SKB as a policy to strengthen tolerance between religions starting from educational institutions by not forcing students to use uniforms or attributes with specific religious characteristics..
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Sunarko, Adrianus. "Religion in a Democratic and Pluralistic Society (The Experience of Indonesia)." International Journal of Public Theology 12, no. 3-4 (October 30, 2018): 440–54. http://dx.doi.org/10.1163/15697320-12341555.
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Abstract In order that religions in a multicultural modern democratic society like Indonesia do not become a source of conflict, the adherents of religions must develop a certain rationality of faith. That rationality is related to the attitude towards other religions and beliefs, to the autonomy of science, and to the procedures inherent in the democratic system. Hopefully, religious communities can develop a positive attitude towards those three things, without denying their religious identity. The learning process associated with them cannot be imposed from outside, but must be born of the dynamics within the community of the faith/ religious community itself. If the learning process is successfully pursued, the adherents of the religions can give an important contribution to the development of democracy in Indonesia.
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Arifinsyah, Arifinsyah, and Ahmad Sofian. "Regulation on worship house establishment and implication towards minority relation of religious people majority in Indonesia." International journal of social sciences 4, no. 1 (April 22, 2021): 106–13. http://dx.doi.org/10.31295/ijss.v4n1.1396.
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This study aims to determine the implications of regulations for building houses of worship for minority relations of most religious communities in Indonesia. Several studies have examined the implications of regulations regarding establishing places of worship for the relations of the majority of religious communities in Indonesia. The regulation appears to make it difficult for religious minorities to build houses of worship. This regulation has implications for religious disharmony and disruption of national unity and integrity. It is time for regulations related to development to be reviewed and refined so that relations between minority communities and majority religions can be adequately maintained, said the study. This research uses a qualitative approach. It is time for regulations related to the construction of places of worship to be reviewed and refined so that relations between minorities and the majority of religious communities in Indonesia are well maintained.
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Gintari, Ayu, Rustiyarso Rustiyarso, and Amrazi Zakso. "PERAN PEMUKA AGAMA YANG TERGABUNG DALAM FKUB DALAM MERAWAT TOLERANSI DI KOTA SINGKAWANG." Jurnal Pendidikan dan Pembelajaran Khatulistiwa (JPPK) 11, no. 6 (June 16, 2022): 223. http://dx.doi.org/10.26418/jppk.v11i6.55349.
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Tolerance between religious communities in Singkawang City can bewell maintained without escape from the role of religious leaders whoare members of the Religious Harmony Forum or FKUB SingkawangCity. The religious leaders are representatives of religious communityorganizations in Singkawang City. Research on the role of religiousleaders in maintaining tolerance in Singkawang City is importantbecause Singkawang City is expected to become a reference for othercities and regencies in Indonesia in building tolerance betweenreligious communities in order to create harmony and peace insociety. The research approach used in this study is a qualitativeapproach with ethnographic methods. The role of religious leaders inmaintaining tolerance in Singakawang City can be done in variousways, (1) Religious leaders in Singkawang City, in maintaining inter-religious harmony, conduct inter-religious dialogue. (2) In increasingtolerance between religious communities in Singkawang City, theefforts made by religious leaders are to transmit peaceful messages oftolerance in accordance with the teachings of the books of eachreligion. (3) In increasing the intensity of communication betweenfollowers of different religions in Singkawang City, religious leaderscan integrate into the community in a socio-cultural context
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Korostichenko, Ekaterina. "Free-Religious Communities." St.Tikhons' University Reviews 4, no. 60 (August 31, 2015): 75–88. http://dx.doi.org/10.15382/sturi201560.75-88.
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Waheeda, Umi. "Al-Qur’an Dan Relasi Harmonis Antar Umat Beragama." alashriyyah 5, no. 2 (October 21, 2019): 23. http://dx.doi.org/10.53038/alashriyyah.v5i2.97.
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With the diversity of religions and ethnicities, in Indonesia, it is not easy to create conditions for safe, peaceful and peaceful community living. There have been many riots between ethnic groups, between religions, between races and between groups. Many of the victims of their lives and property have fallen most of the recent riots in Waimena, West Papua. How does the Qur'an provide an example for us for harmonious relations between religious communities? Harmonious relations between religious communities is emphasized in the Qur'an. Islam as a religion Rahmatan lil alamin upholds the harmony of religious life among humans. Can be seen from the history of Islam from the start of the Prophet s.a.w. until now. Muslims are always defending never want to attack first, to the shelves that can not be tolerated then they fight back. During this time Islam, as a religion of peace, a religion that likes peace, became tarnished because of doing some radical and extremist Muslim groups. Who uses Islam to get the master. Hiding behind a mask, in the name of Islam. This has an impact on the disruption of the relationship of protection between religious communities. There are many explanations in the Qur'an about building tolerant relationships in religion. To live in harmony with harmonious relations between religions we must develop between people. To live safely, peacefully.
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Saihu, Made. "CREATING COMMUNITY BASED ON RELIGION AND CULTURE: SOCIAL LEARNING IN HINDU AND MUSLIM RELATIONSHIPS IN BALI." Edukasi Islami: Jurnal Pendidikan Islam 10, no. 01 (February 18, 2021): 219. http://dx.doi.org/10.30868/ei.v10i01.1213.
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This study discusses the harmony of Hindus and Muslims in Jembrana Bali from the point of view of social learning by integrating religion and culture in the daily social interactions between the two religions. All social learning in the two religious communities is based on the Tri Hita Karana philosophy, means the three causes of welfare. In the culture of paras-paros sarpanaya salunglung sabayantaka, agawe likes ning len, awak mesedare, are cultures that shows Hindu and Muslim harmony. Through a social learning approach, this study emphasizes the importance of selective observation and seeing the behavior of others. The essence of social learning theory is modeling and this modeling is one of the most important steps in integrated learning because most humans learn through selective observation and remembering the behavior of others. Even though some cultures come from certain religions, observation and modeling is able to encourage harmony between religious communities in Jembrana so that they become role models for the next generation. Here the Hindu and Muslim communities understood their position to protect and respect their respective religions and cultures, even to a certain degree, it is indicated by adjustments to traditions, such as potong gigi, ziarah, selametan, using udeng and kamben. A social learning model that shows a portrait of harmony between religious communities in Indonesia.
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Bt Abdul Rahman, Waheeda. "Relasi Harmonis Antar Umat Beragama Perspektif Al-Qur'an." alashriyyah 7, no. 02 (October 16, 2021): 91–107. http://dx.doi.org/10.53038/alashriyyah.v7i02.135.
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This article aims to discuss how the stability of relations between religious communities can be well and harmoniously established. The method used in this study is a qualitative method with the type of library research. The collected data is described and then analyzed. This article concludes that harmonious relationships can be created by helping each other, caring for each other, having high empathy and sensitivity to others, Muslim or non-Muslim. Tolerance between religious communities is interpreted as an attitude to be able to live with people of other religions, by having the freedom to carry out their respective religious principles (worship), without any coercion and pressure. Inter-religious harmony can be interpreted as a condition of relations between religious communities based on tolerance, mutual understanding, mutual respect, respect for equality in the practice of their religious teachings and cooperation in the life of society, nation and state.
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Loss, Daniel S. "Missionaries, the Monarchy, and the Emergence of Anglican Pluralism in the 1960s and 1970s." Journal of British Studies 57, no. 3 (June 29, 2018): 543–63. http://dx.doi.org/10.1017/jbr.2018.83.
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AbstractIn the late twentieth century, a new justification for the Church of England's establishment emerged: the church played an important social and political role in safeguarding the interests of other religious communities, including non-Christian ones. The development of this new vision of communal pluralism was shaped by two groups often seen as marginal in postwar British society: the royal family and missionaries. Elizabeth II and liberal evangelicals associated with the Church Missionary Society contributed to a new conception of religious pluralism centered on the integrity of the major world religions as responses to the divine. There were, therefore, impulses towards inclusion as well as exclusion in post-imperial British society. In its focus on religious communities, however, this communal pluralism risked overstating the homogeneity of religious groups and failing to protect individuals whose religious beliefs and practices differed from those of the mainstream of their religious communities.
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HM Yasin, Taslim. "TOLERANSI BERAGAMA PERSPEKTIF ISLAM DAN KONG HU CU." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (April 27, 2021): 41. http://dx.doi.org/10.22373/arj.v1i1.9442.
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Islam is a universal religion that regulates all aspects of life, including teachings about religious harmony. Normatively, the Koran has included verses related to religious pluralism, multiculturalism and tolerance of religious life. Historically the Medina pajamas are historical witnesses that the Prophet laid the foundation and became an example in living a life of different religions and cultures. For Muslims in Indonesia the elimination of seven words in the Jakarta pajamas is a tangible form of inter-religious harmony shown by Muslims. Likewise with the Confucian religion, there are teachings that can lead its adherents to live in harmony with other religions, among the teachings or five noble characteristics of Wu Chang, which are seen as the concept of teachings that can create a harmonious life. The two religions generally maintain harmony with each other, but in particular there are often misunderstandings such as reality shows that there are not a few actions that deviate from the values of tolerance. The method in this discussion uses a library research (library research), with a qualitative approach. The results of this discussion illustrate that Islam and Confucianism positively support the existence of tolerance between religious communities and the government. Furthermore, religious tolerance has limits that must be maintained and respected, for example in the form of the social interests of the two teachings, while regarding the creed, both are not allowed to tolerate. The similarity of tolerance according to both is the harmony of life between religious communities, which is something that is mentioned in the Al-Quran and the book of Lun Yu. Like mutual respect, please help and be fair to every people. Meanwhile, what distinguishes religious tolerance is that Islam does not allow marriage to a non-Muslim, while Confucianism allows marriage to people of different religions
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Anas, Mohammad Azwar, and Ainur Rofiq. "Strategi Komunikasi Tokoh Agama dalam Membina Kerukunan Antar Umat Beragama di Desa Balun Kecamatan Turi Kabupaten Lamongan." Busyro : Jurnal Dakwah dan Komunikasi Islam 3, no. 1 (November 30, 2021): 30–41. http://dx.doi.org/10.55352/kpi.v3i1.622.
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In general, the Unitary State of the Republic of Indonesia is rich in cultural, ethnic, racial and religious diversity. In Indonesia, there are 6 recognized religions, namely Islam, Christianity, Catholicism, Hinduism, Buddhism, and Confucianism. They all live side by side in Indonesia. In order to maintain religious harmony, there have been many ways that have been applied by the government, as well as religious leaders. However, the reality is that there are many cases of inter-religious cases in Indonesia. In Balun Village, Turi Subdistrict, Lamongan Regency, there are 3 religions, namely, Islam, Christianity, and Hinduism. The three religions live side by side while maintaining a close sense of tolerance between their religious communities. This research is a field research that is research with data obtained from field activities. The location of the research was carried out in Balun Village, Turi Subdistrict, Lamongan Regency. In this study, the researchers used qualitative research, the researchers collected and analyzed data from interviews, observations and documentation of religious leaders in Balun village, Turi sub-district, Lamongan regency. The results of the study indicate that: (1) The communication established by religious leaders to their people for inter-religious harmony is by meeting directly with their people to maintain harmony whenever and wherever they are. (2) the supporting factors of religious leaders in the village of balun are support from the village government and the condition of the people who are already accustomed to it. The inhibiting factor is that during a pandemic like this, interactions between diverse people rarely occur. So it is feared that there will be friction between religious communities.
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Račius, Egdūnas. "THE LEGAL NOTION OF “TRADITIONAL” RELIGIONS IN LITHUANIA AND ITS SOCIOPOLITICAL CONSEQUENCES." Journal of Law and Religion 35, no. 1 (April 2020): 61–78. http://dx.doi.org/10.1017/jlr.2020.9.
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AbstractLithuania formally distinguishes between what it terms “traditional,” “state-recognized,” “registered,” and “unregistered” religions. Though constitutionally Lithuania is a secular state and all religions are declared equal vis-à-vis the state, religious communities recognized as “traditional” have, nonetheless, been favored by the state. They have been granted preferential treatment both in the legislation and extralegal handling by various state actors and institutions. At the same time, traditional religious communities are formally equal among themselves and vis-à-vis the state. However, the size of their membership puts them into two distinct camps. While the Catholic community constitutes 77 percent of the country's population, the remaining eight traditional religious communities together hardly make up 6 percent, of which 4 percent are Orthodox, with Lutherans, Calvinists, Greek Catholics, Old Believers, Judaists, Karaites, and Sunni Muslims making up the remaining numbers. This article focuses on one of the smaller traditional religious communities, Sunni Muslims, and through this example seeks to show looming complications arising from the current legal system for the governance of religion in Lithuania, which, as a country, starts inter alia being affected by the appearance of revivalist and other “nontraditional” forms of Islam on its territory. The article argues that with the changing makeup of the Lithuanian religious landscape—not related only to Islam—the current system of the governance of religion is not only outdated but also unsustainable and needs to be thoroughly overhauled to come more in line with the developing social reality.
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Kholil, Syukur, Yusnadi Yusnadi, and Ibrahim Sihombing. "Interfaith Figures Communication Model in Building Religious Harmony in North Labuhanbatu Regency." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 4 (November 10, 2020): 2568–74. http://dx.doi.org/10.33258/birci.v3i4.1383.
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This study about Interfaith Figures Communication Model in Building Religious Harmony in North Labuhanbatu Regency deals with the awareness of interfaith leaders in Labura of the importance of living harmoniously between religious communities, it is important for them to disseminate their understanding of how to build harmony and harmony between religious communities at the root of the clump (community). Therefore, religious figures "berkampenye" to the community about the importance of building a harmonious and harmonious life among communities adhering to different religions in Labura. Research that researchers do is field research (Field Research) which is included in the type of qualitative descriptive research, therefore, in the data collection process, researchers will make field observations behavior in Paud Al Ummah delitua. Thus the creation of dialogue (communication) between religious leaders has rational reasons behind it, including such as the existence of religious plurality in society, the desire to communicate in an effort to understand each other, and the creation of cooperation in society.
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Umar, Nasaruddin, and Made Saihu. "Strengthening the Competence of Religious Instructors Services Based on Tolerance in Multicultural Communities." Technium Social Sciences Journal 30 (April 9, 2022): 616–27. http://dx.doi.org/10.47577/tssj.v30i1.6255.
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This study aims to determine the affirmation of tolerance in a plural society through the competence of religious instructors in serving the people. The result of this research is that the competence of religious instructors in serving the people towards a tolerant religious life already has the correct perception and understanding of religious teachings and norms in building insight into plurality and multi-ethnicity. Along the way, the religions that emerged in a multicultural society were then understood by the people. Among them, there are those who understand it rationally an sich and some who understand it irrationally or mystically. Tolerance is needed to create balance and social cohesion in a multicultural society. To create a proportional attitude of religious tolerance in a multicultural society, it is necessary to cultivate an epoché attitude in serving the people.
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Hacker, Daphna. "Religious Tribunals in Democratic States: Lessons from the Israeli Rabbinical Courts." Journal of Law and Religion 27, no. 1 (January 2012): 59–81. http://dx.doi.org/10.1017/s0748081400000527.
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In democratic countries where the law might be influenced by religious communities, family law cases can present one of the most sensitive and complex challenges. Religious laws governing personal status and the supervision of family relations are vital components of many religions and, in some cases, crucial to the cultural survival of the religious community. However, the family laws of some religions are discriminatory towards women, same-sex couples, people of other religions, and other groups. Currently, there is heated political and scholarly debate about the tension between the norms of multiculturalism, which dictate that religious communities be allowed to preserve their values and culture, including through autonomy over family law, and liberal norms prohibiting the discrimination that religious family law can perpetrate.One of the best known liberal advocates for restricting discriminatory cultural practices of minority groups was Susan Moller Okin. Okin maintained that many cultural minorities are more patriarchal than the surrounding culture and that the female members of the patriarchal culture might be much better off were the culture into which they were born to become extinct, if, that is, it could not be altered so as to uphold women's equality. She pointed to religious personal law as one example of a sphere in which patriarchal cultures strive to maintain autonomy at the cost of women's and girls' freedom and basic rights. Consistent with her view, nation states should not give legal autonomy over family matters to patriarchal minorities unless these minorities reform their religious laws so as not to discriminate against or impair the rights of women and girls.
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Baugh, Amanda J. "Explicit and Embedded Environmentalism." Worldviews 23, no. 2 (May 1, 2019): 93–112. http://dx.doi.org/10.1163/15685357-02301002.
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AbstractThe precise influence that religious outlooks have on environmental attitudes and behaviors is a matter of debate among scholars of religion and ecology. While some studies suggest that emergent ecofriendly interpretations of traditional religions offer a promising path for addressing the world’s ecological crisis, others advance more skeptical evaluations about institutional religions’ efficacy in advancing sustainability efforts. In this article I seek to shift the terms of this debate. Whether scholars suggest there is a correlation or insist there is not, these arguments envision environmentalism based on the model of the mainstream, white American environmental movement, assuming that religious environmentalism must entail explicit, concerted efforts to protect the earth. This assumption has led scholars to overlook embedded environmental expressions that are conveyed theologically rather than politically, especially among communities that do not identify with mainstream American environmentalism. By interrogating the assumption that religious environmentalism must involve concerted, political efforts, scholars of religion and ecology can better account for the ways religion influences environmental attitudes and behaviors among religious communities who are not affluent and white.
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Jafar, Iftitah, and Mudzhira Nur Amrullah. "DAKWAH RELASI AGAMA (STUDI PRELIMINARI BERBASIS Al-QUR’AN)." Jurnal Dakwah Tabligh 20, no. 1 (June 1, 2019): 145. http://dx.doi.org/10.24252/jdt.v20i1.9609.
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This paper reveals da‘wa of interfaith relation based on the Qur’an. It is a qualitative preliminary research. The study analyzes Qur’anic verses on da‘wa through the implementation of thematic approach. The results showed that: 1. This form of da‘wa is designed based on six considerations: 1. Islam is a universal religion (Q.21:107), 2. Islam promotes international communication (Q.49:13), 3. Islam acknowledges religious disparities (Q.5:48) and (Q.11:118), 4. Islam strongly emphasizes in respecting religious differences (Q.17:70). 5. Islam encourages people to live competitively (Q.5:48). 6. Qur’an encourages Muslims to be fair towards other religious followers (Q.5:8). The aim of da‘wa as follows: 1. Communities understand the Qur’anic concept of interfaith relation, 2. Communities acknowledge the existence of other religions, 3. Communities may live peacefully and harmoniously. In addition, the methods of da‘wa of interfaith relation, namely: 1. Religious counseling, 2. Religious dialogue, 3. Da‘wa of action, and 4. Da‘wa of assistance.
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Rahman, Cut Meurah, and Ida Fitriana. "Analysis of Pax-Ottomanica in Minorities Society : A Case Study of Millet System." ENTITA: Jurnal Pendidikan Ilmu Pengetahuan Sosial dan Ilmu-Ilmu Sosial 3, no. 2 (December 11, 2021): 141–50. http://dx.doi.org/10.19105/ejpis.v3i2.5296.
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This paper focuses on Pax-Ottomanica in a case study of the Millet System through multi ethnic and multi religious communities in the Ottoman Empire. In particular, the Millet System has successfully roamed people in Europe, Asia, and Africa for nearly 600 years. This paper also discusses Islamic law on the relationship between other religions such as Judaism and Christianity. This study uses a qualitative method with a whole literature approach. Based on the data analyzed, it was found that harmony occurs between fellow religious and ethnic people with the freedom to embrace their respective religions and maintain their respective cultures. This paper aims to analyze the state of the multi-ethnic and multi-religious society in the Ottoman Empire by providing various references from both Turkish and Western historians. In addition, this paper aims to introduce Ottoman-style freedom through this Millet system, which has succeeded in bringing all non-Muslim communities into one Ottoman commonwealth.
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Sarkawi, Sarkawi. "The Gait of the Religious Harmony Forum (FKUB) in Making Harmonization Between Religions in Aceh Singkil Regency." MUHARRIK: Jurnal Dakwah dan Sosial 4, no. 02 (April 20, 2022): 441–52. http://dx.doi.org/10.37680/muharrik.v4i02.869.
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This study aims to analyze the role of the Religious Harmony Forum (FKUB) in maintaining inter-religious harmony in Aceh Singkil Regency, including the direction of government policies in supporting the performance of FKUB to maximize its role as a religious institution. This research uses a sociological approach based on conflict and consensus theory. Researchers have conducted observations and interviews with FKUB administrators, religious leaders, and community leaders of different religions in the Aceh Singkil Regency to obtain data in the field. The findings in this study indicate several important points in the FKUB work program in Aceh Singkil Regency in maintaining inter-religious harmony, namely the implementation of inter-religious dialogue and stakeholders who have an interest in creating inter-religious harmony. Second, accommodate and channel aspirations by monitoring situations that can damage harmony. Third, in maintaining harmony, socialization of laws and regulations to religious communities as contained in several regulations, including Presidential Regulations, Ministerial Regulations, and Aceh Governor Regulation Number 25 of 2007. Fourth, community empowerment creates harmonization between religious communities by identifying and mapping problems and the potential for harmony. The role of FKUB in Aceh Singkil Regency in maintaining inter-religious harmony has not been able to run optimally due to the lack of budgetary support from the Regional Government. Nevertheless, there is a consensus among religious communities in Aceh Singkil Regency, supported by a strong base of social ties so that relations between religious communities can be maintained in harmony.
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Ding, Seong Lin, and Kim Leng Goh. "The impact of religion on language maintenance and shift." Language in Society 49, no. 1 (December 4, 2019): 31–59. http://dx.doi.org/10.1017/s0047404519000642.
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ABSTRACTThis article explores religious impact on language maintenance and language shift in two Hakka communities in Malaysia. While research has shown a trend towards language shift in these communities, whether religious institutions can play a role in heritage language maintenance remained unclear. The key findings are as follows: (i) language use patterns differ among various religious groups; (ii) this difference is due mainly to religious practices, that is, whether a heritage language is used as the ‘language of religion’; and (iii) most religious institutions, except Taoist temples and Basel churches, seem to fuel shifting. However, the tendency to move towards the ‘bi-language of religion’ threatens even the efforts of Basel churches. The study indicates interesting possibilities regarding religious impact but also shows, paradoxically, that the priority of Hakka-based religious institutions is to promote their religions, not to sustain the threatened heritage language. (Language maintenance, language shift, religious impact, Hakka Chinese community)*
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Asriadi, Asriadi. "Komunikasi Interelasi Antarummat Beragama Dalam Kehidupan Masyarakat Plural." Al-MUNZIR 15, no. 1 (May 31, 2022): 99. http://dx.doi.org/10.31332/am.v15i1.3288.
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Interrelation between religious communities is a challenge faced by the world's religions today. All religions tend to have a claim to absolutism, be it Islam, Christianity, Hinduism or Judaism. The particularistic-subjective claims of adherents of monotheism will have an impact on inter-religious conflicts. The differences between religions are only at the level of exotericism, while at the level of esotericism there is a meeting point. We cannot ignore the differences that exist within each religion to draw the conclusion that “all must be one”. In understanding the issue of religions, it is necessary to have a multicultural approach, where this approach tries to keep away from absolute, subjective and exclusive attitudes that put forward the moral and social aspects of religion.
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Bastomi, Hasan, and Salma Lathifatun Nisa’. "Upaya Pemerintah Desa Karangsari, Cluwak-Pati Dalam Menyemai Sikap Toleransi Dikalangan Masyarakat." FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan 6, no. 2 (November 29, 2021): 131. http://dx.doi.org/10.29240/jf.v6i2.3440.
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This study aims to reveal the efforts of the Karangsari Village government in sowing the attitude of community tolerance. The research on the efforts of the Karangsari Village government in sowing the tolerance attitude of the community was carried out using a qualitative approach with the type of field research (field research) with data collection techniques using Interview, Observation and Documentation Techniques. The research subjects or informants in this research are the Village Head and Religious Leaders of Karangsari Village. The results of the study indicate that the efforts of the Karangsari Village government in cultivating an attitude of tolerance with various efforts, namely by: (1) Efforts to maintain community unity by prioritizing community unity have long been conditioned by mutual assistance and respect between the community. (2) Efforts to cultivate an attitude of mutual respect, namely by greeting each other and not alienating other religions, participating in every activity carried out by the community, and not insulting other religions. (3) Efforts through religious activities, namely by inviting each other when there are religious activities but not participating in worship of other religions and helping each other and mutual cooperation in inter-religious activities. (4) There are no inhibiting factors in efforts to sow tolerance in the Karangsari Village community because all communities and government all complement each other and inter-religious communities respect, motivate, remind and respect each other. While the supporting factors in efforts to sow tolerance in the Karangsari Village community are the figures in the Karangsari village often meet and coordinate in maintaining tolerance between the people and their communities which are easy to regulate and the community has a high tolerance spirit that is embedded in the soul.
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Mykhalskyi, Ihor. "The Violence Based on Religion as a Factor of the Distribution of the World Political Process." Journal of Vasyl Stefanyk Precarpathian National University 5, no. 3-4 (December 20, 2018): 25–32. http://dx.doi.org/10.15330/jpnu.5.3-4.25-32.
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The article deals with the role of political violence in the modern world through the prism of exacerbation of cultural-religious contradictions. Based on the analysis of statistical data, the tendencies of the spread of confrontation on religious grounds have been revealed, such as discrimination and impairment of the rights of religious communities, ethnic-confessional conflicts, and the spread of transnational religious terrorism. It is concluded that the politicization of religions is a significant factor of social and political destabilization both at the regional and global levels
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Lucas, Phillip Charles. "A Retrospective: Reflections on the Tenth Anniversary of Nova Religio." Nova Religio 10, no. 4 (May 1, 2007): 8–16. http://dx.doi.org/10.1525/nr.2007.10.4.8.
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Nova Religio came into being to provide a growing cohort of scholars of new religions with a dedicated forum within which to publish their research. The title, Nova Religio, was chosen to convey the journal's focus on new religious phenomena across historical periods. The description, The Journal of Alternative and Emergent Religions, signified that Nova Religio would have as its purview religious communities and movements that fall outside the "established, or dominant, religious institutions and traditions of a given nation or culture." The journal has published a number of important symposia during its first decade and established itself as the journal of record for scholars of new and minority religions. Three initiatives are suggested to help the field of new religions studies (NRS) achieve its full potential in the academy: 1) continued outreach to colleagues in interdisciplinary fields; 2) a transition from frames that see new religions as "social problems," to frames that sees these movements as "social phenomena"; and 3) the building of stronger organizational foundations within the academy.
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Alam, Dr Syed Aftab, and Dr Saeed Ahmad. "Media-tic Challenges for Inter-Faith Harmony in Pakistan and Pragmatic Social Egalitarianism." ĪQĀN 4, no. 01 (December 29, 2021): 80–90. http://dx.doi.org/10.36755/iqan.v4i01.357.
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Pakistan being multi-religious country has diverse religious communities which have been living as friends for centuries. In the recent past, few incidents of targeting the minorities were reported which labeled Pakistan as a locus of intolerance, extremism and terrorism. As matters of fact, all these troublemakers were funded by some specific international groups and prorogated illicitly by some media groups otherwise the same religious communities have been living in the same land for centuries as brothers and friends.
The research is comprises a survey study about the role of Pakistani media for promotion and observing inter-faith harmony among different religious communities in Pakistan. Media has a crucial part in maintain the social pulse especially on inter-faith harmony platform. Nationally and internationally, the wave of creditability is more recognized than the quickness of media so it is pertinent to understand to regularize the media of Pakistan that they should first recheck the news and incidents through the concerned professors of the area and the government officials then break a comprehensive report to stable the creditability of their channel and paint a positive image of Pakistan all over the world. It is also found that Pakistani media is not sufficiently covering the scholars of different religions other than Islam on social life topics and on harmonic points of their religions also.
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JANSEN, Thomas. "Europe and Religions: the Dialogue between the European Commission and Churches or Religious Communities." Social Compass 47, no. 1 (March 2000): 103–12. http://dx.doi.org/10.1177/003776800047001011.
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El Jurdi, Hounaida A., Wided Batat, and Aliakbar Jafari. "Harnessing the Power of Religion." Journal of Macromarketing 37, no. 1 (October 11, 2016): 7–24. http://dx.doi.org/10.1177/0276146716672285.
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Sustainability research in the macromarketing literature has been largely limited to exploring sociocultural values and norms, business practices, public policies, and economic conditions. Although the concept of ‘values’ constantly recurs in the literature, religious perspectives have received little attention. By presenting an alternative interpretation of what have traditionally been construed as anthropocentric religions, this study highlights the underutilized potential of religions as effective vehicles for initiating cultural transformation towards sustainability. The article calls for contextualized approaches to ecological sustainability that take into account the values and worldviews of target communities, which are often shaped by religious systems. The article concludes that including religions in the sustainability discourse can benefit macromarketing theory and practice in a variety of ways.
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Mawardi, Mawardi, and Idrus Ruslan. "Pluralitas Umat Beragama: Upaya Menegakkan Toleransi melalui Al-Qur'an." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 21, no. 1 (April 1, 2019): 79. http://dx.doi.org/10.22373/substantia.v21i1.4685.
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Conflicts between religions, intolerance and violence in the name of religion is on the rise in the recent years. Attitudes such as mutual suspicion, disrespect for each other, and disharmony of life have become a reality of life among religious communities. Without tolerance, harmony between religions will be difficult to realize, because tolerance is inevitable for religious communities. Tolerance is also part of the theology vision or Islamic Aqeeda as taught in the Quran. Therefore, in depth study on tolerance may help the stakeholders in their effort to minimize religious conflict and establish harmony among the religious believers.Abstrak: Dalam beberapa tahun terakhir ini sangat banyak muncul konflik antar agama, intoleransi dan kekerasan atas nama agama. Adanya sikap seperti saling mencurigai, tidak menghargai satu sama lain, dan ketidakharmonisan hidup telah menjadi sebuah realitas kehidupan antar umat beragama. Tanpa adanya toleransi, kerukunan hidup antar umat beragama akan sulit terwujud, karena toleransi merupakan suatu keniscayaan bagi umat beragama. Toleransi juga merupakan bagian dari visi teologi atau akidah Islam sebagaimana yang ajarkan di dalam Alqur’an. Olehkarenanya, kajian terhadap toleransi perlu dikaji secara mendalam sebagai upaya untuk meminimalisir konflik keagamaan dan terciptanya kerukunan hidup antarumat beragama.
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Jo, Chulsu, Doo Hwan Kim, and Jae Woo Lee. "Sustainability of religious communities." PLOS ONE 16, no. 5 (May 7, 2021): e0250718. http://dx.doi.org/10.1371/journal.pone.0250718.
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This article focuses on the relationship between church population and sustainability. We carried out the study on a sample of Presbyterian churches in South Korea, and implemented dynamic optimization of the church population based on the Susceptible–Infected–Recovered (SIR) epidemic model. In particular, System Dynamics (SD) and Agent-Based Model (ABM) simulations are performed for a prototype model with key parameters that contribute to church growth. Potential parameters reflecting sustainability for churches trigger dramatic growth in church populations. We categorized five dimensions of sustainability with various multi-dimensional indicators in order to measure the level of sustainability, and we obtained the values of the indicators by analyzing a number of news articles searched with a text mining technique. As time-dependent values of sustainability are imposed on the generic SD model for church population dynamics as sustainable potential parameters, the optimized result reproduces specific features for the church population. We discuss the roles of key parameters for sustainable church growth, and the contributions of the churches to sustainability.