Relevant bibliographies by topics / Religious education

Academic literature on the topic 'Religious education'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Religious education"

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Rustamov, Bobomurod. "RELIGION AND REFORMS RELIGIOUS EDUCATION IN NEW UZBEKISTAN." American Journal of Political Science Law and Criminology 04, no. 05 (May 1, 2022): 49–53. http://dx.doi.org/10.37547/tajpslc/volume04issue05-09.

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The new image of Uzbekistan, which is being renewed by the world's leading initiatives in this direction, is being presented to the world community. In turn, it deserves high recognition and support from the international community. The article discusses reforms in religion and religious education in New Uzbekistan.
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Lester, Emile. "Religious Autonomy and World Religions Education." Religion & Education 31, no. 2 (October 2004): 62–82. http://dx.doi.org/10.1080/15507394.2004.10012341.

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Virdei Eresto Gaudiawan, Antonius, Tabita Kartika Christiani, and Arqom Kuswanjono. "Modify Indonesian Catholic Religious Education from Mono-Religious to Interreligous Education." Journal of Asian Orientation in Theology 5, no. 1 (February 28, 2023): 73–98. http://dx.doi.org/10.24071/jaot.v5i1.5744.

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Catholic religious education is an educational process that helps Catholic students grasp the knowledge of the Christian life and identity. In Indonesia, national education law pushes students to learn their religion. Religious education then becomes a mono-religious education that does not suit the Indonesian plurality. It will elevate exclusivism. Indonesian Catholic religious education promotes respect, dialogue, and collaboration between religious adherents. The foundation for this effort is Catholic respect toward other religions, explicitly stated in the declaration of Nostra Aetate. Every grade has a topic that introduces different cultures and religions. It is the application of Indonesian Catholic religious education to educate students to respect other beliefs. It is a good start for multicultural education, and at the same time, it raises questions about the probability of modifying a mono-religious education into an interreligious one. This research was conducted in the diocese of Surabaya, while Jombang, Blitar, and Surabaya were chosen as the diocese's representatives. Interviews with Catholic religious teachers used a semi-structured mode. These are some findings from this research. Practices of Catholic religious education in Indonesia open the possibility of modifying a mono-religious education becomes interreligious education. It needs teachers' commitment and school policy that allows the teacher to modify the curriculum. The teachers' creativity to alter the curriculum needs the principal's goodwill. It also needs reformation from every aspect of school as a social system to support multicultural education. On the other side, the environment outside the school is hoped to give positive support for the reformation by giving broader experience. Through this process, Catholic religious education in Indonesia fulfill its destiny to cultivate faith and promote respect toward other religions.
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Sakaranaho, Tuula. "Religious Education in Finland." Temenos - Nordic Journal of Comparative Religion 49, no. 2 (January 23, 2014): 225–54. http://dx.doi.org/10.33356/temenos.9547.

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In recent decades, the Finnish state has developed multicultural policies that aim at fostering the cultural identity of people coming to Finland from different ethnic and linguistic backgrounds. This aim has had clear practical consequences in the Finnish state-supported schools, where, along with the Finnish and Swedish languages, pupils with different linguistic backgrounds now have the right to learn their native tongue within the frame of the school curriculum. In similar fashion, the state favours a multiple solution as regards religious education, so that pupils belonging to different religious communities have the right to “education in accordance with their own religion”. In addition, Ethics is taught to those pupils who are not members of any religious community. Consequently, several religions are today taught in Finnish schools, as well as secular Ethics. Nevertheless, the current system of religious education in Finland is ridden with contradictions. This article first offers an overview of the most recent developments, legal provisions and contents of religious education in state-supported schools in Finland. Next, it identifies some of the sore issues in the current system, and, finally, it reflects on the possible role of the Study of Religions in the field of religious education.
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Halidin, Ali. "MEMBANGUN HARMONISASI DENGAN BEDA AGAMA." KOMUNIDA : MEDIA KOMUNIKASI DAN DAKWAH 8, no. 1 (November 24, 2018): 1–20. http://dx.doi.org/10.35905/komunida.v8i1.597.

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Generally, diversity in religioun and in a pluralistic society, for Indonesia people, the discourse and though of religion and multiculturalism is always challenging. And handling the diversities, because religious diversity could create either conflict or harmony, depending on how do we perceive the meaning of religious diversity and pluralism. The pluralism, is going to the important thing to be convest by indonesian people, If religious diversity is perceived as a threat, it is possible to create tension and conflict between religions. In contrast, and the reality of social disadvantage it would contribute to disseminate tolerant and harmony. And also the ortthodoksi that had been done by the people shown the religioun had good situation in Indonesia. It is necessary therefore to strengthen the concept of multicultural education with religious values. The author observes the concept of multicultural education from the perspective of religions
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Slee, Nicola. "Religious Language and Religious Education." British Journal of Religious Education 9, no. 3 (June 1987): 120–23. http://dx.doi.org/10.1080/0141620870090302.

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Hand, Michael. "Religious education and religious choice." Journal of Beliefs & Values 36, no. 1 (January 2, 2015): 31–39. http://dx.doi.org/10.1080/13617672.2015.1013817.

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Ziebertz, Hans-Georg. "Religious Pluralism and Religious Education." Journal of Empirical Theology 6, no. 2 (1993): 82–99. http://dx.doi.org/10.1163/157092593x00135.

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Ferguson, Marianne. "WHAT EASTERN RELIGIONS TEACH US ABOUT RELIGIOUS EDUCATION." Religious Education 84, no. 2 (March 1989): 165–73. http://dx.doi.org/10.1080/0034408890840202.

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Wright, Andrew. "Contextual religious education and the actuality of religions." British Journal of Religious Education 30, no. 1 (January 2008): 3–12. http://dx.doi.org/10.1080/01416200701711667.

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Dissertations / Theses on the topic "Religious education"

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Teece, Geoffrey. "A religious approach to religious education : the implications of John Hick’s religious interpretation of religion for religious education." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1103/.

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This thesis is concerned with the question as to how to present the study of religion to students in religious education (RE) in schools that reflects a distinctively religious character but not a confessional one. It recognises that how religion is conceptualised in RE and the search for a distinctive rationale that reflects the subject’s nature and purpose, has been a contested question over the history of the subject in state maintained schools since the Education Act of 1870. More recently, criticism of what has been termed ‘modern liberal RE’ has focused on the claim that, in many instances, the subject has misrepresented religion, by being guilty of essentialism and in denying students opportunities to engage with the ‘truth claims’ of religions. It is within this context that this thesis argues that a nuanced understanding of John Hick’s religious interpretation of religion can positively illuminate these debates by providing a second order explanatory framework for the study of religion in RE.
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Kim, Young-Ho. "People's tradition of religious education /." Access Digital Full Text version, 1991. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11169321.

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Thesis (Ed.D.) -- Teachers College, Columbia University, 1991.
Typescript; issued also on microfilm. Sponsor: Douglas M. Sloan. Dissertation Committee: William B. Kennedy. Includes bibliographical references: (leaf 139-143).
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Hick, Brian John. "Worship and religious education." Thesis, University of Sussex, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.357004.

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This research was undertaken in the light of Foucault's theories and methodologies of language with particular reference to Discipline and Punish as applied to education. The opening section gives a detailed review of these methodologies and the way they will be applied to the various areas of educational practice. There is detailed consideration of the relationship between church and state from the early nineteenth century up until the Education Act, 1944, with particular reference to religious and educational discourse. This is followed by a study of the principles underlying the teaching of religion and the practice of worship in schools prior to 1944. From this the thesis moves to a closer consideration of the 1944 Education Act with the examination of the debate in parliament and in the country as a whole. Most of the evidence for the period is taken from The Times as reflecting the wider use of religious and educational discourse. The thesis then considers the outcome of the 1944 Education Act and the effects it had on religious education until the passage of the 1988 act, with particular reference to the changes in teacher praxis in the nineteen-sixties. Parallel to this is a survey of the main theological developments in Britain between 1944 and 1988 and an assessment of the changes within religious institutions during the same period. Before coming to a detailed consideration of the 1988 Education Reform Act, the thesis considers the changes that took place in teacher praxis between the nineteen-sixties and 1988, and then considers the debate in parliament and in the country during 1988. The final sections are concerned with the implementation of the act, with consideration of the governmental documentation issued to supplement the act and various comments upon these. Fieldwork within Hastings and Sutton has yielded data which attempts to place the research within the context of present praxis in a range of schools. The study concludes with media reaction to the act and an overview of the key points that have arisen from the research.
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Plopper, Eli. "The Religious Education Association religious feeling and scientific loyalty /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1502.

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Akinde, Adebisi. "Religious conflict in Nigeria : a role for religious education." Thesis, University of Hull, 1989. http://hydra.hull.ac.uk/resources/hull:3575.

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Guy, Robert L. Holsinger M. Paul. "Religious expression in public education." Normal, Ill. Illinois State University, 2001. http://wwwlib.umi.com/cr/ilstu/fullcit?p3006619.

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Thesis (D.A.)--Illinois State University, 2001.
Title from title page screen, viewed April 25, 2006. Dissertation Committee: M. Paul Holsinger (chair), Moody Simms, John Freed. Includes bibliographical references (leaves 161-167) and abstract. Also available in print.
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Patel, E. S. "Ismaili religious education and modernity." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.395302.

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O'Grady, Kevin. "Motivation in secondary religious education." Thesis, University of Warwick, 2006. http://wrap.warwick.ac.uk/2848/.

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I show how my previous MA research indicated useful data regarding motivation in secondary school Religious Education (RE) but needed augmented theoretical and empirical substance to inform a general pedagogy (chapter 1): to this end I address issues of adolescent agency and identity (chapter 2) and creativity (chapter 3). Draft recommendations for an active, creative, existential and hermeneutical RE pedagogy result from these augmentations (chapter 2, revised in chapter 3). The heart of this thesis is a classroom-based empirical study designed to apply and assess my recommendations for RE practice. I argue action research and ethnographic strategies fit for my field study purposes (chapter 4). I then present and analyse my field study data, identifying categories of student motivation in RE, namely dialogue with difference, existential or ethical interest and personal significance. These categories are seen to be highly compatible with my earlier draft recommendations for RE practice (chapters 5, 6, 7 and 8). Next, I integrate my data into a critique of Andrew Wright’s religious literacy pedagogy, arguing that Wright’s oppositions of language to experience and intrinsic to pragmatic value are misleading, but conceding that his fundmental principles are sound and that his recent theory overcomes some earlier difficulties. This includes consideration of Ninian Smart’s phenomenological Religious Studies and John Dewey’s educational philosophy. I go on to re-affirm that dialogue with difference, existential or ethical interest and personal significance are basic to what motivates RE pupils. Therefore, effective RE requires hermeneutical learning, including attention to the development of pupils’ own ideas and values over time; action research indicates ways for teachers to handle this requirement (chapter 9).
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Fancourt, Nigel Peter Michell. "Self assessment in religious education." Thesis, University of Warwick, 2008. http://wrap.warwick.ac.uk/1108/.

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This research investigates the nature of pupil self-assessment in religious education. It considers the implications of theories of self-assessment as assessment for leaming for self-reflection in pedagogies of pluralistic religious education, and vice versa. Assessment for learning: Research on assessment has claimed that selfassessment is essential in formative assessment, to combat the negative effects of summative assessment. Other recent research has considered the situated nature of classroom practice. How would these classroom factors affect selfassessment in RE? Policy and pedagogy In religious education: The history of the current policy documents is analysed using policy scholarship, and the tension is revealed between measurable intellectual skills and a wider understanding of the place of religious education in developing tolerance and respect, both in the England and Wales, and internationally. Are policy and assessment properly aligned? Practitioner research: Virtue theory is developed as a research paradigm for practitioner research for professional development. Rigour is established through a reflexive use of qualitative, largely ethnographic methods, especially group interviews. Analysis includes consideration of pupils' assessment careers. Reflexive self-assessment: As a result of analyzing the data on assessment and religious education an original form of self-assessment is proposed. Reflexive self-assessment is a subject-specific model of self-assessment, linked to interpretive approaches. This harmonizes classroom self-assessment of both intellectual skills and intercultural values. The classroom conditions necessary to allow it to develop are examined. The implications of this for theories of self-assessment, learning autonomy and current policies of religious education are considered. Finally, the research is reviewed, notably the implications for researching and teaching, and future developments. The quality of the research is defended, in terms of significance, originality and rigour.
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Clarke, Terence. "Curriculum development in religious education." Thesis, Queen's University Belfast, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.294021.

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Books on the topic "Religious education"

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Vida, Barnett, Seaman Alison, Williams Paul, and Shap Working Party on World Religions in Education., eds. World religions in education.: Planning & teaching religious education. London: Shap Working Party on World Religions in Education, 1995.

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Alison, Seaman, and Shap Working Party on World Religions in Education., eds. World religions in education.: Issues for religious education. London: Shap Working Party on World Religions in Education, 1996.

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Stafford, E. B. Religious education. [Bakau?]: [s.n.], 1987.

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Aslan, Ednan, and Margaret Rausch, eds. Religious Education. Wiesbaden: Springer Fachmedien Wiesbaden, 2018. http://dx.doi.org/10.1007/978-3-658-21677-1.

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Fairweather, Ian C. M. Religious education. Edinburgh: Scottish Academic Press, 1992.

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School Curriculum and Assessment Authority., ed. Religious education. London: School Curriculum and Assessment Authority, 1994.

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Society, National, ed. Religious education. London: National Society (Church of England) for Promoting Religious Education, 1989.

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1927-, Smith Marion, ed. Religious Education. [U.K.]: Hodder& Stoughton, 1994.

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Harrison, Steve. Religious education. Dunstable: Belair, 2001.

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Sandra, Palmer, ed. Religious education. Leamington Spa: Scholastic, 2001.

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Book chapters on the topic "Religious education"

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Black, Christopher F. "Religious Education." In Church, Religion and Society in Early Modern Italy, 112–29. London: Macmillan Education UK, 2004. http://dx.doi.org/10.1007/978-0-230-80196-7_6.

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Kallioniemi, Arto, and Martin Ubani. "Religious Education." In Miracle of Education, 177–87. Rotterdam: SensePublishers, 2012. http://dx.doi.org/10.1007/978-94-6091-811-7_12.

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Hess, Carol Lakey. "Religious Education." In The Wiley-Blackwell Companion to Practical Theology, 299–307. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444345742.ch28.

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Franchi, Leonard, James Conroy, and Stephen McKinney. "Religious Education." In The SAGE Handbook of Curriculum, Pedagogy and Assessment: Two Volume Set, 456–69. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications Ltd, 2016. http://dx.doi.org/10.4135/9781473921405.n29.

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Bristol, Trammell L. "Religious Education." In Career Pathways in Adult Education, 214–21. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003259602-25.

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Resnick, David. "Religious Education." In Representing Education in Film, 95–113. New York: Palgrave Macmillan US, 2018. http://dx.doi.org/10.1057/978-1-137-59929-2_6.

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Eboh, Marie Pauline B. "Education, Religious." In Encyclopedia of African Religions and Philosophy, 186–87. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_114.

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Morgan, Robert. "Religious Education." In Inspiring Primary Learners, 186–202. Abingdon, Oxon; New York, NY: Routledge, 2021.: Routledge, 2021. http://dx.doi.org/10.4324/9780429024597-13.

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Gür, Bekir S. "Religious education." In The Routledge Handbook of Turkish Politics, 339–48. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315143842-27.

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Farooqi, Farah. "Religious education." In Education in a 'Ghetto', 103–19. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003407140-9.

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Conference papers on the topic "Religious education"

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Režek, Mateja. "Shifting paradigms: atheization of school education in socialist Slovenia." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_03.

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The paper delves into the instruments of the atheization of school education in Socialist Slovenia, drawing from an analysis of school curricula, textbooks, archival sources, and public debates on religious policy. The atheization of society in Slovenia was a gradual process that developed in the awareness that most of the population was religious and that prior to the Second World War, the Catholic Church had played a key role in Slovenian society. Similarly, yet in line with the specifics of the different regions of the Yugoslav state and the respective predominant religions, the process of atheization took place elsewhere in Yugoslavia as well. The Yugoslav constitution guaranteed freedom of religion and respect for religious rights, but defined religion as a private matter, thus rendering it irrelevant and invisible in the public sphere. At the same time, non-religiosity and atheism as the official stances of the ruling Communist Party were mediated through all areas of social life. The dialectical materialism developed into the only recognized “scientific” way of explaining the world and coping with the “ultimate questions”, while religion was considered a sign of ignorance, an illusion, and the alienation of people. The education system served as a pivotal conduit for disseminating the new ideology. On the one hand, religious education faced constraints and rigorous oversight in public schools until its removal in 1952. On the other hand, the introduction of the new school subject Moral Education emerged as the most obvious mechanism for promoting atheization within the school system.
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Munawiroh, Munawiroh, Lisa’diyah Ma’rifataini, and Faida Hanun. "Religious Education and Religious Value in Manila." In Proceedings of the First International Conference on Religion and Education 2019, INCRE, October 8 – 10, 2019, Bintaro, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.8-10-2019.2294521.

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Petrović, Luka. "SERVICE ACTIVITY OF TRADITIONAL CHURCHES AND RELIGIOUS COMMUNITIES IN THE REPUBLIC OF SERBIA." In International scientific conference challenges and open issues of service law. Vol. 2. University of Kragujevac, Faculty of law, 2024. http://dx.doi.org/10.46793/xxmajsko2.239p.

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The work deals with the area of services provided by traditional churches and religious communities, with the aim of gratification the religious needs of citizens. Commonly called religious organizations, churches and religious communities represent a specific type of social organizations that have a distinct influence on social events. By analyzing the regulations governing the activities and treatment of churches and religious communities, we come to the conclusion that the mentioned organizations perform worship services, religious rites and other religious activities that satisfy the needs of their believers. The indicated activities of religious organizations can be treated as religious services, that is, services of churches and religious communities. In this labor, we first conceptually define the term "religious services", and then point out certain specificities of this type of services. We consider the issue related to settlement of services provided by religious organizations to be the most sensitive. In that domain, it is important to take into account the autonomous law of religious organizations, which regulates these issues. At the very end, we will look at the question of the educational activity of religious organizations. Educational activities are carried out in two ways: through religious educational institutions and by organizing religious classes in state and private schools. In this way, religious organizations provide religious education services to citizens. It is the state's obligation to create conditions for the functioning and realization of religious education, given that the right to religious education is included in the corpus of human and minority rights and freedoms, ie it represents a constitutive element of freedom of religion.
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Alexandrovich Kurchenkov, Anatoly, and Andrey Andreevich Paukov. "RELIGIOUS EDUCATION IN RUSSIA." In ADVED 2021- 7th International Conference on Advances in Education. International Organization Center of Academic Research, 2021. http://dx.doi.org/10.47696/adved.202150.

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Zulkarnain, Zulkarnain, and Samsuri Samsuri. "Religious Leaders and Indonesian Religious Harmony." In Proceedings of the Annual Civic Education Conference (ACEC 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/acec-18.2018.23.

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Bahari, Yohanes. "Response of Students Majoring in Religion toward Religious Tolerance." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007103506500655.

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Bahari, Yohanes. "Response of Students Majoring in Religion Towards Religious Tolerance." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007107008520857.

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Saija, Vica, and Andry Simatauw. "Religious Education Service For Students of Indigenous Religion of Nualu." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302092.

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Solikah, Alfiatu, Syamsul Arifin, Khozin, and Abdul Haris. "Religious Education Based Pesantren by Islamic Religious Counselor to Prostitutes." In International Conference on Community Development (ICCD 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201017.012.

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Anwar, Saepul. "Tolerance Education Through Islamic Religious Education in Indonesia." In 1st UPI International Conference on Sociology Education. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icse-15.2016.95.

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Reports on the topic "Religious education"

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Lapcha, Haidar, and Yusra Mahdi. Coalition Building for Better Religious Education Reform. Institute of Development Studies (IDS), January 2021. http://dx.doi.org/10.19088/creid.2021.002.

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Developing a good pro-pluralism religious education curriculum requires much planning and a deep understanding of the context. In a country like Iraq, where the education system is in decline due to years of conflict, weak governance and management, and a displacement crisis, this becomes a challenging task. This Learning Briefing, prepared during the implementation phase of the Coalition for Religious Equality and Inclusive Development (CREID) project to introduce reform to the religious education curriculum in Iraq, highlights the key areas of best practices and lessons learned from our stakeholder engagement. The aim is to share these learnings with programme managers, donors and partners to help inform future interventions and curricula development on effective approaches and models for improved quality education.
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Tadros, Mariz, ed. What About Us? Global Perspectives on Redressing Religious Inequalities. Institute of Development Studies, October 2022. http://dx.doi.org/10.19088/creid.2021.005.

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How can we make religious equality a reality for those on the margins of society and politics? This book is about the individual and collective struggles of the religiously marginalised to be recognised and their inequalities, religious or otherwise, redressed. It is also about the efforts of civil society, governments, multilateral actors, and scholars to promote freedom of religion or belief (FoRB) whatever shape they take. The actors and contexts that feature in this book are as diverse as health workers in Israel, local education authorities in Nigeria, indigenous movements in India, Uganda, or South Africa, and multilateral actors such as the Islamic Development Bank in Sudan and the World Bank in Pakistan. Some of the case studies engage with development discourses and narratives or are undertaken by development actors, while other cases operate completely outside the international development paradigm. These case studies present some important insights, which while highly relevant for their contexts also draw out important insights for academics, practitioners, activists, and others who have an interest in redressing religious inequalities for socioeconomically marginalised populations.
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Bazzi, Samuel, Masyhur Hilmy, and Benjamin Marx. Islam and the State: Religious Education in the Age of Mass Schooling. Cambridge, MA: National Bureau of Economic Research, May 2020. http://dx.doi.org/10.3386/w27073.

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Howard, Joanna, Oluwafunmilayo Para-Mallam, Plangsat Bitrus Dayil, and Philip Hayab. Vulnerability and Poverty During Covid-19: Religious Minorities in Nigeria. Institute of Development Studies (IDS), November 2021. http://dx.doi.org/10.19088/creid.2021.013.

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The Covid-19 pandemic has had direct and indirect effects on religiously marginalised groups, exacerbating existing inequities and undermining ambitions for those ‘furthest behind’ to be reached and supported through the Sustainable Development Goals (SDGs). The intersection of religious identity, socioeconomic status, geographic location, gender, and age compound vulnerability to violence and its impacts. This policy briefing, written by Dr Joanna Howard, Professor Oluwafunmilayo Para-Mallam, Dr Plangsat Bitrus Dayil, and Dr Philip Hayab, draws on research into the experiences of the pandemic by religious minorities living in Kaduna and Plateau states in Nigeria and finds that the pandemic deepened pre-existing ethno-religious fault lines. Exacerbated by ongoing insecurity, it contributed to increased poverty, with women particularly affected, and worsening mental health, with people experiencing fear, frustration, and depression. There are also long-term consequences for development; for example, on children’s education.
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Kapriev, Georgi. COVID-19: Crisis, Social Panic, Religious and Academic Life in Bulgaria. Analogia 17 (2023), March 2023. http://dx.doi.org/10.55405/17-5-kapriev.

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This paper reflects on the effects of the COVID-19 pandemic on religious life in Bulgaria, especially in the Orthodox Church, and on the sphere of academic teaching. The picture that emerges against the background of the moderate COVID-19 measures and the non-closure of churches is rather disturbing, given the aggressive attacks by non-believers against ecclesial practice. It testifies to widespread superstition and deep theological ignorance even among those who designate themselves as ‘Orthodox Christians’. The compromise of university education during the COVID-19 panic and the radical changes to the social way of thinking go—as a basis of the perplexity of the social mind—hand in hand with the destruction of the democratic world order by Russia’s war against Ukraine.
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Suleman, Naumana. Experiences of Intersecting Inequalities for Christian Women and Girls in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.013.

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In Pakistan, where gender-based discrimination is already rampant, women and girls belonging to religious minority or belief communities face multiple and intersecting forms of discrimination over and above those faced by an average Pakistani woman and girl. This policy briefing shares findings from a study on the situation of socioeconomically excluded Christian women and girls in Pakistan. During the research, they discussed their experiences of different forms of discrimination, which predominantly took place within their workplace (largely sanitary, domestic and factory work) and educational institutes, particularly in government schools. They described being restricted in their mobility by their families and communities who are fearful of the threats of forced conversion, and both poor and affluent women relayed experiences of harassment at healthcare and education facilities once their religious identity is revealed.
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Kirkpatrick, Cletus. Differences in the attitudes of church-attending Catholics toward changes in religious beliefs and practices correlated with age and education. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1427.

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Al-Qaddo, Syria Mahmoud Ahmad. Shabak Women in the Nineveh Plain: The Impact of Intersectional Discrimination on their Daily Lives. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.008.

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This CREID Policy Briefing provides recommendations to address the discrimination and marginalisation faced by the Shabak community in the Nineveh Plains in Iraq. Shabak women in Iraq live within a tribal, religious and patriarchal society. Priority is given to men in terms of education, employment, public life, personal freedom and inheritance. This means that, while all Shabak people have suffered from years of conflict and marginalisation as a religious minority group, women and girls face particular forms of intersectional discrimination. Today more Shabak women go to school and university, and participate in political processes, but these developments have not been consistent or comprehensive for all Shabak women.
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Mallard, Timothy S. Consider the Call: A Vocations Resource Manual for Army Chaplains, Chaplain Assistants, and Directors of Religious Education (From a Christian Faith Perspective). Fort Belvoir, VA: Defense Technical Information Center, July 2001. http://dx.doi.org/10.21236/ada399172.

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Sultan, Sadiqa, Maryam Kanwer, and Jaffer Mirza. A Multi-layered Minority: Hazara Shia Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.011.

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Shia account for approximately 10–15 per cent of the Muslim population in Pakistan, which has a largely Sunni Muslim population. Anti-Shia violence, led by extremist militant groups, dates to 1979 and has resulted in thousands killed and injured in terrorist attacks over the years. Hazara Shia, who are both an ethnic and a religious minority, make an easy target for extremist groups as they are physically distinctive. The majority live in Quetta, the provincial capital of Balochistan in central Pakistan, where they have become largely ghettoised into two areas as result of ongoing attacks. Studies on the Hazara Shia persecution have mostly focused on the killings of Hazara men and paid little attention to the nature and impact of religious persecution of Shias on Hazara women. Poor Hazara women in particular face multi-layered marginalisation, due to the intersection of their gender, religious-ethnic affiliation and class, and face limited opportunities in education and jobs, restricted mobility, mental and psychological health issues, and gender-based discrimination.
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