To see the other types of publications on this topic, follow the link: Religious organisations.
Journal articles on the topic 'Religious organisations'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Religious organisations.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Morgan, Huw. "Religion, Religious Organisations and Development: Scrutinising religious perceptions and organisations." Christian Journal for Global Health 1, no. 2 (November 5, 2014): 95–97. http://dx.doi.org/10.15566/cjgh.v1i2.41.
Full text
2
Lawrence, Neal. "Designing Educational Organisation in a Christian Context." Journal of Education and Christian Belief 2, no. 2 (September 1998): 115–26. http://dx.doi.org/10.1177/205699719800200206.
Full textAbstract:
IS IT NECESSARY or even possible to design educational organisation after a distinctly Christian pattern? How Christian an organisation is surely depends on more than attaching the label ‘Christian’ or even the carrying out of a Christian mission. There is perhaps an unspoken assumption by Christians that when they organise to carry out a Christian purpose, they will inevitably do so in a Christian way. Ultimately, all Christian organisations have an educating agenda of some sort, ranging from formal school education to a multiplicity of other educating activities. But is a Christian oganisational framework innately present in the carrying out of a Christian educational purpose? This paper explores these issues through several metaphorical perspectives on organisations and seeks to identify some elements of a useable organisational framework for Christian schools.
3
Fogg, Kevin W. "Reinforcing Charisma in the Bureaucratisation of Indonesian Islamic Organisations." Journal of Current Southeast Asian Affairs 37, no. 1 (April 2018): 117–40. http://dx.doi.org/10.1177/186810341803700105.
Full textAbstract:
Many studies of Islam in Indonesia have focused on the mass Islamic organisations that form the backbone of civil society and Indonesian religious life. However, studies of these organisations have not appreciated the central place of charisma amid their bureaucratic features. This article looks at the case of Alkhairaat, a mass Islamic organisation headquartered in Central Sulawesi but spread throughout eastern Indonesia, as a bureaucracy built to reinforce and perpetuate the charisma of its founder, Sayyid Idrus bin Salim al-Jufri. The case of Alkhairaat demonstrates how mass Islamic organisations in Indonesia bureaucratise Islam but also, in doing this, defy the broader trend of legalisation. Instead, the on-going veneration of the founder's charisma helps to make sense of the continuing attention to supernatural occurrences among traditionalist Indonesian Muslims and the power of organisational leaders over their followers.
4
Cletus, Helen Eboh, Nor Asiah Mahmood, Abubakar Umar, and Ahmed Doko Ibrahim. "Prospects and Challenges of Workplace Diversity in Modern Day Organizations: A Critical Review." HOLISTICA – Journal of Business and Public Administration 9, no. 2 (August 1, 2018): 35–52. http://dx.doi.org/10.2478/hjbpa-2018-0011.
Full textAbstract:
Abstract Workplace diversity (WPD) is a holistic concept that denotes the differences that exist between people working within an organisation. It describes the complex physical, sociological or psychological attributes such as gender, ethnicity, sexual orientation, religious or political beliefs that define an individual or group. Therefore, WPD transcends the recruitment, representation or preferential treatment of people within an organisation. The complexity of WPD has become one of the most challenging issues currently of critical importance in business and organisational management. Therefore, the paper presents the critical issues currently impacting on WPD in modern day organisations. It identified and highlighted the various prospects and challenges of WPD. The results revealed that diversity in the workplace enhances the critical thinking, problem-solving, and employee professional skills. Furthermore, it enables organisations to attract talent, improve corporate attractiveness, productivity. However, it is currently hampered by the hostility, disrespect and discrimination people with diverse background encounter in the workplace. Such behavioural attitudes as ascribed to prejudices and biases towards people with varied lifestyle choices, ethnic and cultural differences, disabilities, and generational gaps. These factors can stifle morale, teamwork, profitability and the attractiveness of the organisation. Consequently, modern day organisations need to address the causes of these issues to exploit the benefits of WPD. These can be addressed strategies that foster an empowerment culture, build communication and team spirit with organisations. These efforts will promote acceptance, productivity, and profits in future organisations.
5
Facal, Gabriel. "Islamic Defenders Front Militia (Front Pembela Islam) and its Impact on Growing Religious Intolerance in Indonesia." TRaNS: Trans -Regional and -National Studies of Southeast Asia 8, no. 1 (January 15, 2019): 7–20. http://dx.doi.org/10.1017/trn.2018.15.
Full textAbstract:
AbstractThe processes of democratisation and liberalisation initiated during the course of the IndonesianReformasiera (1998-) generated a stronger porosity in the State's frontiers and led to the formation of certain semi-institutionalised organisations. The approaching 2019 presidential elections have enabled these organisations to position themselves as political and moral brokers. The Islamic Defenders Front militia (FPI) appears to be one of the main actors in this process. It has succeeded in imposing itself in the public sphere, channelling political support and utilising extensive media coverage.While avoiding providing direct opposition to the ruling government and the Constitution, this organisation promotes the social morals followed by a large part of the population and encourages radicalism and violent actions in the name of Islam. The organisation collaborates with a section of the regional and national political elites, some sections of the army and police, several groups that are—more or less—criminal in nature, a number of local communities in different areas, and a variety of violent Islamist groups. Thus, it is at the crossroads of multiple political, economic, social, and religious interests.At the same time, the organisation's leaders maintain their own political objectives. They manipulate the dynamics of the electoral decentralised system to their advantage by obtaining political concessions that serve their personal goals. The capacity of the organisation to impose its discourse on the public stage has led to an urgent need to interrogate both the institutional and ideological transformations initiated by the Indonesian decentralisation since 1999.
6
Halemba, Agnieszka. "Emotions and Authority in Religious Organisations." Anthropological Journal of European Cultures 21, no. 1 (March 1, 2012): 60–80. http://dx.doi.org/10.3167/ajec.2012.210105.
Full textAbstract:
This article reflects on the place of emotionally arousing ex- periences within religious organisations. Using data obtained through participant observation and interviews, it outlines a research approach for investigations of the interrelationships between particular features of religious practices. Those features have been pointed out in many previous anthropo- logical and sociological works, but few works attempted to analyse connections and interdependencies between con- crete features of religious traditions. The present article takes inspiration from contemporary 'modes of religiosity' theory to explore further the relationships between highly emotion- ally arousing religious experiences and centralised religious authority. Going beyond Whitehouse's theory, it is argued that centralised religious organisations can influence the so- cial features of a religious movement through management of emotionality in ritual practice.
7
Nordin, Magdalena. "Immigrant Language Groups In Religious Organisations." Nordic Journal of Religion and Society 20, no. 01 (February 10, 2017): 65–78. http://dx.doi.org/10.18261/issn1890-7008-2007-01-04.
Full text
8
TĂVALĂ, Florina. "FINANCING RELIGIOUS ORGANISATIONS IN EUROPEAN UNION." Jurnalul de Studii Juridice 15, no. 3-4 (December 20, 2020): 01–09. http://dx.doi.org/10.18662/jls/15.1-2/70.
Full textAbstract:
Serious scientific efforts have been made to construct a generally applicable system with a European perspective based on the individual national systems. These have, however, been met with objections on both a political and an administrative level, with countries insisting on the uniqueness of their own national or even regional models. The purpose of the following essay is, however, to determine the common systematic structures and to distinguish tools of financing so general that they need not be associated with Religious Societies only.
9
Heroldová, Helena. "The Dragon Robe as the Professional Dress of the Qing Dynasty Scholar-Official (The Náprstek Museum Collection)." Annals of the Náprstek Museum 37, no. 2 (2016): 49–72. http://dx.doi.org/10.1515/anpm-2017-0012.
Full textAbstract:
Dragon robes were worn by scholar – officials who were members of bureacracy of the Qing dynasty in China (1644–1911). The cut and design of the robes were uniform, but the embellishment and motifs including religious symbols were individual and personal. Dragon robes as a garment with high homogeneity and visibility is compared to the “organisational dress” worn by members of contemporary Western organisations. The meaning of both garments is found to be similar, especially as they convey social roles within the organisation and society.
10
Wasserman, Varda, and Michal Frenkel. "The politics of (in)visibility displays: Ultra-Orthodox women manoeuvring within and between visibility regimes." Human Relations 73, no. 12 (October 24, 2019): 1609–31. http://dx.doi.org/10.1177/0018726719879984.
Full textAbstract:
How does the multiplicity of surveilling gazes affect the experience of employees subjected to a matrix of domination in organisations? Building on a case study of ultra-religious Jewish women in Israeli high-tech organisations, the article demonstrates how the intersectionality of gender and religiosity exposed them to a matrix of contradicting visibility regimes – managerial, peers, and religious community. By displaying their compliance with each visibility regime, they were constructed as hyper-subjugated employees, but simultaneously were able to use (in)visibility as a resource. Specifically, by manoeuvring between the various gazes and playing one visibility regime against the other, they challenged some of the organisational and religious norms that served to marginalise them, yet upheld their status as worthy members of both institutions. Juxtaposing theoretical insights from organisational surveillance and gender studies, the article reveals the role of multiple surveilling gazes in both the reproduction of minorities’ marginalisation, and their ability to mobilise it to maintain their collective identities.
11
McPhillips, Kathleen. "Religion after the Royal Commission: Challenges to Religion–State Relations." Religions 11, no. 1 (January 15, 2020): 44. http://dx.doi.org/10.3390/rel11010044.
Full textAbstract:
The findings and recommendations emanating from the Australian Royal Commission into Institutional Responses to Child Sexual Abuse (2012–2017) have advised religious organisations that they need to undertake significant changes to legal, governance and cultural/theological practices. The reason for urgency in enacting these changes is that religious organisations were the least child safe institutions across all Australian organisations, with poor practices of transparency, accountability and responsibility coupled with a tendency to protect the reputation of the institution above the safety of children in their care. In Australia, new state laws have been enacted and are impacting on the internal governance systems of religious organisations, including removing the secrecy of the Catholic confessional, instituting mandatory reporting of child abuse by clerics and criminalising the failure to report child sexual abuse. Religious organisations have moved to adopt many of the recommendations regarding their troubled governance including the professionalisation of religious ministry; adoption of professional standards; and appropriate redress for survivors and changes to religious laws. However, these changes signal significant challenges to current church–state relations, which have been characterised by positioning religious organisations as special institutions that enjoy exemptions from certain human rights legislation, on the basis of protecting religious freedom. This article examines and evaluates the nexus between state and religion in Australian public life as it is emerging in a post-Royal Commission environment, and in particular contested claims around the meaning and value of religious freedom versus the necessity of institutional reform to ensure that religious organisations can demonstrate safety for children and other vulnerable groups.
12
Barker, Renae. "Religions should be required to be transparent in their use of exemptions in anti-discrimination laws." Alternative Law Journal 44, no. 3 (April 19, 2019): 191–96. http://dx.doi.org/10.1177/1037969x19840815.
Full textAbstract:
The Commonwealth and all states and territories provide exemptions for religious organisations and schools from anti-discrimination laws. However, it is unclear how and when these exemptions are being used by religious organisations. This article argues that all religious organisations who rely on exemptions in anti-discrimination laws should be required to be transparent in their use.
13
JONES, JUSTIN. "‘Signs of churning’: Muslim Personal Law and public contestation in twenty-first century India." Modern Asian Studies 44, no. 1 (December 15, 2009): 175–200. http://dx.doi.org/10.1017/s0026749x09990114.
Full textAbstract:
AbstractFor many Muslims, the preservation of Muslim Personal Law has become the touchstone of their capacity to defend their religious identity in modern India. This paper examines public debate over Muslim Personal Law, not as a site of consensus within the community, but rather as an arena in which a varied array of Muslim individuals, schools and organisations have sought to assert their own distinctiveness. This is done by discussing the evolution of the All India Muslim Personal Law Board, the most influential organisation to speak on such matters since the 1970s, with particular focus on its recent disintegration at the hands of a number of alternative legal councils formed by feminist, clerical and other groups. These organisations have justified their existence through criticism of the organisation's alleged attempts to standardise Islamic law, and its perceived dominance by the Deobandi school of thought. In truth, however, this process of fragmentation results from a complex array of embryonic and interlinked personal, political and ideological competitions, indicative of the increasingly fraught process of consensus-building in contemporary Indian Muslim society.
14
Wirtz, Peter. "Governance of old religious orders: Benedictines and Dominicans." Journal of Management History 23, no. 3 (June 12, 2017): 259–77. http://dx.doi.org/10.1108/jmh-02-2017-0007.
Full textAbstract:
Purpose The purpose of the present study is to tentatively contribute to paving the way for interdisciplinary research on the history of governance practices in ancient religious orders and on the significance of such governance for the orders’ performance and long-term survival. Design/methodology/approach The principal challenges of and proposed directions for such research on the comparative governance of old religious orders are illustrated through selected historic examples from Benedictine abbeys and Dominican monasteries, as they can be found in the yet scarce literature devoted to religious governance in the management field. Findings The authors’ review of research specifically devoted to the corporate governance of Benedictines and Dominicans illustrates the relevance of a hermeneutic grid derived from contemporary management research to better understand the historical dynamics of monastic governance and its relation to sustainability. Originality/value To the best of the authors’ knowledge, this is the first attempt to establish a hermeneutic grid for the systematic and comparative study of the dynamics of governance systems in old religions organisations and their impact on organisational performance and sustainability.
15
Permani, Risti. "The presence of religious organisations, religious attendance and earnings: Evidence from Indonesia." Journal of Socio-Economics 40, no. 3 (May 2011): 247–58. http://dx.doi.org/10.1016/j.socec.2011.01.006.
Full text
16
Formosa, Marvin, Roberta Chetcuti Galea, and Rosette Farrugia Bonello. "Older men learning through religious and political affiliations: case studies from Malta." Andragoška spoznanja 20, no. 3 (November 1, 2014): 57–69. http://dx.doi.org/10.4312/as.20.3.57-69.
Full textAbstract:
This article examines two case studies from Malta that focus on older men learning through informal channels. The first case study investigated the role of a community-based organisation - namely, a religious confraternity dedicated to 'Our Lady of Immaculate Conception' of the village of Mqabba - as an avenue for informal learning activities for older men. The second case study investigated the connection between affiliation in the Labour Party Veterans' branch of the Labour Party (Malta) and informal learning. The case studies were carried out by employing a qualitative-methodological framework whereby data was collected through semi-structured interviews. The intent was to reveal the perceived interests and expectations regarding what would be considered a satisfying lifestyle in the context of membership of older men in both organisations. Findings reveal the benefits that older men enjoy through participation in such organisations, including increased levels of independence, improved social participation, and positive effects on participants' self-esteem and personal confidence. Informants report that membership also contributed to their mental and physical health and to increased activity. Many underlined how participation aided them in escaping boredom and keeping in touch with the outside world. Findings also reveal that only a few informants were simultaneously involved in organisations and activities not related to their religious and political affiliations, which highlights the importance of both informal learning channels in helping older men lead successful and active lives.
17
Sengers, Erik. "'Do You Want To Receive A Missionary At Home?': Conversion And The Religious Market." Exchange 35, no. 1 (2006): 4–17. http://dx.doi.org/10.1163/157254306776066942.
Full textAbstract:
AbstractThis paper offers an introduction in religious market theory on the basis of the theme of conversion. Conversions have everything to do with the religious market. Where people are looking for religious satisfaction, they will turn themselves to religious organisations that are willing to give that on certain conditions. Starting from the assumption of the rational actor, the theory makes some strong hypotheses on religious organisations and the religious market. What does the religious market look like, what are the basic characteristics of this market, and how can religious organisations interact with that market? However, when we discuss social-scientific research on conversion in Europe, the limits of religious market theory come to the fore. In the conclusion, the main questions that arise from religious market theory for the project Conversion Careers and Culture Politics in Pentecostalism are being discussed.
18
Fischer, Johan. "Material Muslim Authority: Danish Debates about Religious Markets." Journal of Muslims in Europe 11, no. 1 (February 16, 2022): 106–23. http://dx.doi.org/10.1163/22117954-bja10044.
Full textAbstract:
Abstract The increasing visibility of halal (meat) products in non-Muslim countries, such as Denmark, highlights the central and controversial role of Muslim authority in the regulation/certification of halal products along two axes: Muslims/non-Muslims and divergent Muslim groups/organisations. Using qualitative data gathered through participant observation and interviews conducted at Muslim organisations and businesses in and around Copenhagen, I argue that halal production and regulation is a constructive lens through which to explore why and how Muslim authority and legitimacy are generated and contested in contemporary Denmark. Muslim authority within the halal market evidently emerges at the interface between local and international Muslim organisations/certifiers, the state and consumers.
19
Rückamp, Veronika, and Katharina Limacher. "“Entrance Free—we are Looking Forward to your Visit!”: Public Events as Strategies of Legitimisation in Immigrant Religious Organisations." Journal of Religion in Europe 9, no. 4 (November 30, 2016): 369–401. http://dx.doi.org/10.1163/18748929-00904004.
Full textAbstract:
Public events by immigrant religious organisations are a fairly new phenomenon in European societies. This article analyses and compares two such events: Diwali Mela, the Hindu festival of lights, and the Open Mosque Day organised by Muslim umbrella organisations. Using basic concepts of new institutional theory, we will show how immigrant religious organisations adopt established event formats and translate them into their own context. Interestingly, different factors influence the way they present themselves and their religious tradition at the public event. Three of these factors are of major impact: the secular image of the role of religion in society, the discourse about Islam and Hinduism, and finally the organisations’ own religious concepts. We argue that the action generated out of this leads to the masking of two major aspects of religion: the rites and the believers.
20
Kozerska, Agnieszka. "Educational aspects of Polish seniors’ participation in religious organisations as well as organisations promoting knowledge." Studies in the Education of Adults 48, no. 1 (January 2, 2016): 4–22. http://dx.doi.org/10.1080/02660830.2016.1149354.
Full text
21
Edwards, Ruth M. "Leadership in Educational Organisations." Journal of Christian Education os-39, no. 3 (September 1996): 5–20. http://dx.doi.org/10.1177/002196579603900302.
Full text
22
Date, Kiyonobu. "“Religious Revival” in the Political World in Contemporary Japan with Special Reference to Religious Groups and Political Parties." Journal of Religion in Japan 5, no. 2-3 (2016): 111–35. http://dx.doi.org/10.1163/22118349-00502008.
Full textAbstract:
In the 1960s, the basic structure of linked religious organisations and political parties was formed, as can be seen from the rise of Kōmeitō, a political party founded by Sōka Gakkai, and the creation of the Shintō Political Association (SPA). In the 1970s, when Japan was undergoing high economic growth, the social status of Sōka Gakkai members was elevated, although the expansion of the group came to a halt. After Kōmeitō formed a coalition government with the Liberal Democratic Party (LDP) in the 1990s, the supporters for each party came to play complementary roles. Seeing the active involvement of these religious organisations in politics—though with a varying degree of media exposure—it is possible to say that public religion has reappeared in Japanese society. However, I would like to argue that this is not a sign of post-secular “religious revival.” It is rather the “depoliticisation” among Japanese people that makes the presence of religious organisations seem more conspicuous. This paper aims to redraw the configuration of religion and politics in postwar Japan chiefly by examining the relationship between the SPA and the LDP, and that between Sōka Gakkai and Kōmeitō.
23
Abdul-Rahman, Abdul Rahim, and Andrew Goddard. "An Interpretive Inquiry of Accounting Practices in Religious Organisations." Financial Accountability and Management 14, no. 3 (August 1998): 183–201. http://dx.doi.org/10.1111/1468-0408.00060.
Full text
24
Cranmer, Frank. "Employment Rights and Church Discipline: Obst and Schüth." Ecclesiastical Law Journal 13, no. 2 (April 26, 2011): 208–15. http://dx.doi.org/10.1017/s0956618x1100007x.
Full textAbstract:
The Equal Treatment Directive ‘respects and does not prejudice the status under national law of churches and religious associations or communities in the member states and … of philosophical and non-confessional organisations’ and empowers member states to make ‘specific provisions on genuine, legitimate and justified occupational requirements which might be required for carrying out an occupational activity’. Specifically, Article 4 permits member states to make such provision taking account of their ‘constitutional provisions and principles, as well as the general principles of Community law’. Crucially, Article 4 concludes as follows: … this Directive shall thus not prejudice the right of churches and other public or private organisations, the ethos of which is based on religion or belief, acting in conformity with national constitutions and laws, to require individuals working for them to act in good faith and with loyalty to the organisation's ethos.
25
Carrim, Nasima MH, and Zeenat Paruk. "Do We or Don’t We? Muslim Women Wearing the Hijab in the South African Work Environment." Journal of Religion in Africa 50, no. 1-2 (August 10, 2021): 11–31. http://dx.doi.org/10.1163/15700666-12340177.
Full textAbstract:
Abstract This article examines the experiences of Muslim women who wear hijab in corporate South Africa. Muslim women from diverse organisations wearing hijab were interviewed. The study produced mixed results. While women who don the hijab were discriminated against in some organisations, in the majority of organisations religious pluralism is embraced. The results further indicate that although South Africa is a secular country, there are various pieces of legislation that protect employees from religious discrimination in the workplace. Employees who don the hijab at lower levels experienced more discrimination compared to those at higher levels. The study further revealed that donning the hijab for Muslim women is viewed from a holistic perspective which includes behaving appropriately and not attending social functions where their religious convictions are jeopardized. The results indicate that wearing the hijab does not impede their career advancement although it does have a negative impact when they attend job interviews in organisations other than their own.
26
Hero, Markus. "Religious Pluralisation and Institutional Change: The Case of the New Religious Scene in Germany." Journal of Religion in Europe 1, no. 2 (2008): 200–226. http://dx.doi.org/10.1163/187489108x311478.
Full textAbstract:
AbstractContrary to previous, largely quantitative, studies into the effects of religious pluralisation, this paper will focus on the qualitative changes induced by processes of pluralisation. Taking the German new religious scene as an example, it demonstrates how pluralisation of the supply structure has led to a transformation of forms of religious interaction. Relatively closed organisations, built on clear-cut relationships of affiliation and commitment, find it difficult to compete under conditions marked by pluralisation with more open, more flexible forms of religious interaction that demand less commitment of their followers. In this way relationships within religious groups and organisations gradually have been replaced by customer-oriented patterns of interaction. These new patterns have created a specific religious infrastructure, with religious participation turning away from the traditional membership-based model toward a culture built on access relationships. The access principle leads to the rise of a religious consumerism whereby religious ideas are customised to fit into episodic units which are tailored to the particular needs and circumstances of the followers.
27
Dontsev, S. P., and S. I. Boyko. "The Religious Factor in the Politics of Memory in Contemporary Russia and Belarus: Comparative Analysis." Humanities and Social Sciences. Bulletin of the Financial University 9, no. 4 (December 4, 2019): 25–35. http://dx.doi.org/10.26794/2226-7867-2019-9-4-25-35.
Full textAbstract:
The article attempts to analyse the role of the religious factor in the formation and implementation of Politics of memory in modern Russia and Belarus. The urgency of work is caused by the increasing role of the religious factor in the politics of memory of the two States in the first decade of XXI century the research Objective — identify and similarities in the manifestations of the religious factor in the politics of memory of Russia and Belarus. For this purpose, we identified the subjects and mechanisms of interaction of state and religious institutions in the formation and implementation of memory policy. We showed that in Russia, religious organisations have a greater subjectivity in the politics of memory and can form a complementary discourse of memory and expand it at the expense of their system of interpretation of the past. As concerns the religious factor of the processes of political socialisation in the context of the policy of memory we revealed in the interaction of religious organisations of the two countries with the systems of public education and the armed forces. We concluded the similarity of the strategies of this interaction in Russia and Belarus. We showed that in both states, the selective interaction with religious organisations is carried out according to the criterion of their tradition. We also concluded that religious organisations do not form adversarial, but complementary channels of socialisation in the implementation of the state policy of memory. The process of creating a symbolic space and the possibility of participation of religious organisations, especially the Russian Orthodox Church, which is a key actor here, is also analysed. We also studied the religious factor of memory policy in the context of integration of Russia and Belarus. We concluded that the attempts to use it building the value basis of integration on the concepts of the collective historical past have not yet been successful, but such an opportunity remains.
28
Winiger, Fabian, and Simon Peng-Keller. "Religion and the World Health Organization: an evolving relationship." BMJ Global Health 6, no. 4 (April 2021): e004073. http://dx.doi.org/10.1136/bmjgh-2020-004073.
Full textAbstract:
Much has been written about WHO. Relatively little is known, however, about the organisation’s evolving relationship with health-related personal beliefs, ‘faith-based organisations’ (FBOs), religious leaders and religious communities (‘religious actors’). This article presents findings from a 4-year research project on the ‘spiritual dimension’ of health and WHO conducted at the University of Zürich. Drawing on archival research in Geneva and interviews with current and former WHO staff, consultants and programme partners, we identify three stages in this relationship. Although since its founding individuals within WHO occasionally engaged with religious actors, it was not until the 1970s, when the primary healthcare strategy was developed in consultation with the Christian Medical Commission, that their concerns began to influence WHO policies. By the early 1990s, the failure to roll out primary healthcare globally was accompanied by a loss of interest in religion within WHO. With the spread of HIV/AIDS however, health-related religious beliefs were increasingly recognised in the development of a major quality of life instrument by the Division of Mental Health, and the work of a WHO expert committee on cancer pain relief and the subsequent establishment of palliative care. While the 1990s saw a cooling off of activities, in the years since, the HIV/AIDS, Ebola and COVID-19 crises have periodically brought religious actors to the attention of the organisation. This study focusses on what we suggest may be understood as a trend towards a closer association between the activities of WHO and religious actors, which has occurred in fits and starts and is marked by attempts at institutional translation and periods of forgetting and remembering.
29
Borquist, Bruce R. "What’s Love Got to Do with It? Religion and the Multiple Logic Tensions of Social Enterprise." Religions 12, no. 8 (August 18, 2021): 655. http://dx.doi.org/10.3390/rel12080655.
Full textAbstract:
This paper develops a model that advances our understanding of how social enterprises respond to the complexity of a constellation of multiple, often competing goals, referred to here as institutional logics. Introducing a religious logic to the recognised social welfare and commercial logics of social enterprise, this model builds on a religious worldview foundation and incorporates religion-inspired altruistic love and non-transactional giving as its scaffolding. A comparative case study of faith-based, faith-inspired and secular organisations located in Southeast Asia demonstrates the origin and applicability of the model. Findings highlight that religion serves as an overarching logic, or “metalogic”, and frame of reference. Faith-based social enterprises use this religious logic to redefine perceived paradoxical tensions between the social welfare and commercial objectives they embody. Study results advance knowledge on organisational responses to multiple logic prescriptions, underscores the influence of religion, altruistic love and giving on organisational behaviour and contributes to the scarce literature on faith-based social enterprises.
30
Martinovich, Vladimir A. "Identification of new religious movements in the practice of editorial offices and journalists of print media." VESTNIK INSTITUTA SOTZIOLOGII 13, no. 1 (2022): 67–85. http://dx.doi.org/10.19181/vis.2022.13.1.774.
Full textAbstract:
Social institutions react selectively to the religious diversity of the modern world. As a result, an imbalance is formed between new religious movements actually operating in the public space and the level of their identification by social actors. The new religious movements that come into the focus of attention in different countries are, by most of their characteristics, unrepresentative of the general set of non-traditional religious communities in these countries. Nevertheless, for social actors they become a reference model in the formation of ideas about the phenomenon of new religious movements in general. The higher the level of imbalance, the less social perceptions of new religions correspond to their actual characteristics in a particular region. A comprehensive study of the identification of new religions allows to explain the origin of the ideas and illusions spread in society about new religious movements, to clarify the logic of the actions of social actors in the confessional sphere, and to a certain extent to predict their results. Abnormally large imbalances for individual institutions of society require additional analysis. For the print media of the Republic of Belarus, the gap between the groups identified and operating in the country is more than 700 organisations for the period 1988-2021. The article is devoted to the analysis of the factors that influence the editorial offices and journalists of the print media in the process of preparing materials on new religious movements in general, and their identification in particular. The main highlighted factors are: state regulation, political order and censorship, requests to the editorial office from the population, a bright informational occasion, a journalist’s contact with a new religious movement, a conflict between a religious group and the media editors, a journalist’s personality and experience, a journalist’s specialisation on the topic of new religious movements, a journalist's contact with professional sectologists. The article analyses the level of influence of each factor on the identification of new religious movements in the press, and reveals methodological problems of the analysis of this topic. It is demonstrated that, due to the specifics of the phenomenon of non-traditional religiosity and the organisation of the work of editorial offices and journalists, the print media can only selectively identify new religions.
31
Cintas, Caroline, YingFei Héliot, and Pierre-Antoine Sprimont. "Religious accommodation in France: decoding managers' behaviour." Employee Relations: The International Journal 43, no. 1 (September 23, 2020): 83–107. http://dx.doi.org/10.1108/er-02-2020-0050.
Full textAbstract:
PurposeThis research aims to explain, in the secular French context, the intention of managers to accommodate religious expression at work (REW) when they are not obliged to do so. This paper seeks to understand the determinants of managerial positions on REW. Building on previous studies on how organisations and managers deal with religious expression, this research seeks to extend the evidence on this important aspect of managerial behaviour in relation to accommodating REW.Design/methodology/approachThe hypotheses were tested using a structural equation model based on the theory of planned behaviour (TPB) in diversity management (N = 151 French managers). This method highlights attitudinal and organisational determinants favourable to the intent to accommodate.FindingsThe present research provides new insight by identifying two main direct factors affecting managers' accommodation, namely, organisational flexibility (flexible hours, autonomy) and perceived consequences (advantages, disadvantages) and one indirect factor, religiosity. In line with the contradictions within diversity management, the perceived consequences are ambivalent and highly context dependent. One issue to explore is that managers seek to deal with religious expression by making it invisible.Research limitations/implicationsIn the French context, the explanatory social norm might not be “religiosity” but rather “perceived secularity”. The authors recommend that future studies use qualitative methods with interviews and photo elicitation to extend this first study. Indeed, the complexity of the managerial position requires an in-depth understanding of managers' attitudes and behaviours with regard to religion. How do managers apply a common ground strategy and create unity despite differences? Is the desire to make arrangements invisible with a view to inclusive neutrality specific to France, or can it be generalised to managers in other countries? Does the intention to accommodate not essentially depend on the manager-employee relationship dynamic? This research raises questions for scholars about the relationship with the other and ethical managerial conduct.Practical implicationsFrance is a secular country where a debate is emerging on cases of discrimination due to REW. The results contribute to approaches to drafting company guidelines for managers and may help organisations anticipate the risks associated with REW. The discussion of the results reveals the importance of social norms in the sense of hypernorms (religiosity) and undoubtedly of secularism, nondiscrimination and gender equality in the decision-making process on accommodation. These inclusive norms should therefore be handled with care in the various guidelines that have been developed.Originality/valueREW is increasing but is a neglected dimension of diversity management. This study helps explore this new field by promoting an understanding of managers' intention to accommodate in a specific secular context.
32
Damberg, Wilhelm. "Entwicklungslinien des europäischen Katholizismus im 20. Jahrhundert." Journal of Modern European History 3, no. 2 (September 2005): 164–82. http://dx.doi.org/10.17104/1611-8944_2005_2_164.
Full textAbstract:
Developmental Aspects of European Catholicism in the 20th Century European Catholicism retained into the 1960s essential principles it had formed in the 19th century as a European social movement against economic liberalism and socialism. It focused on the Catholic idea of an ideal society, a utopia critical of modernity, on the evolution of manifold social and socio-political activities as well as on the centralisation and modernisation of Church organisation according to the model of the modern nation state. The development of specific milieus or exclusive societies in this kind of Catholicism was successful in particular in those countries of Central and Northwestern Europe where Catholics formed the minority. World War I introduced a process of depolitising Catholicism, individualising religious ties and developing Catholic professional and elite organisations. World War II marked the end of the corporatist social utopia as well as the rise of Christian democratic parties. The Second Vatican Council concluded the cultural struggle between the Catholic Church and the liberal-pluralistic nation state in Europe. It introduced the orientation toward a global society, which has, since then, been accompanied in Europe by vastly differentiated changes in religious practice, organisational forms and Catholic values.
33
Havrylovska, Kseniya, and Оlexandra Furman. "SELF-CONCEPT PERCULIARITIES OF MEMBERS OF THE INFORMAL RELIGIOUS ORGANISATIONS." Science and Education 42, no. 5 (May 2016): 78–82. http://dx.doi.org/10.24195/2414-4665-2016-5-11.
Full text
34
Rakodi, Carole. "Religion and development: subjecting religious perceptions and organisations to scrutiny." Development in Practice 22, no. 5-6 (August 2012): 621–33. http://dx.doi.org/10.1080/09614524.2012.686602.
Full text
35
Balodis, Ringolds. "Religious Organisations in the Latvian State: Their Rights and Obligations." Religion, State and Society 27, no. 2 (June 1999): 233–38. http://dx.doi.org/10.1080/096374999106638.
Full text
36
Van Cranenburgh, Katinka, Daniel Arenas, Jennifer Goodman, and Céline Louche. "Religious organisations as investors: a Christian perspective on shareholder engagement." Society and Business Review 9, no. 2 (July 8, 2014): 195–213. http://dx.doi.org/10.1108/sbr-11-2013-0078.
Full textAbstract:
Purpose – The purpose of this paper is to deepen the discussion about religious organisations’ (ROs) potential to practise their faith by means of their investments, rather than keeping both issues separate. Design/methodology/approach – The authors adopted a qualitative exploratory approach using seven cases of social shareholder engagement (SSE) by Christian organisations. It focused on creating knowledge from best practices. Findings – Within the three Christian organisations studied, the authors identified three significant features that relate to their religious nature and affect their SSE: having a structured belief system, a grassroots network and a long-term perspective. These features can be instrumental in impacting company behaviour and society at large. Research limitations/implications – The authors chose three ROs for their relevance and comparative features, but this limited sample size makes it hard to generalise the research findings. Practical implications – This paper invites ROs to review their potential for actively owning their shares to be consistent with their faith and create change in business and society at large. Besides, ROs, with their unwavering belief system, extensive grassroots networks and long-term approach, are a force in the shareholder engagement field to be reckoned with by business. Originality/value – The paper presents multi cases of ROs active in using their investments to create change in companies and society at large.
37
Madsen, Richard. "Controversies about Religious Organisations within an Evolving Taiwan Civil Society." International Journal of Taiwan Studies 4, no. 2 (July 9, 2021): 248–64. http://dx.doi.org/10.1163/24688800-20211144.
Full textAbstract:
Abstract A staple of political theory is that democracy depends on a vibrant civil society. What are the indicators of such a society? Is it the number of voluntary associations, their relative independence from government, the content of their activities, their systemic relationships with one another—and/or the way the relationships among these variables are evolving over time? In this paper, I place special emphasis on the systemic relationships among civil society organisations and their evolution over time, and I revisit some of the findings from the book Democracy’s Dharma to show how this emphasis might offer a new perspective on the development of Taiwan’s civil society today.
38
Kuznetsov, D. L. "LABOR OF EMPLOYEES OF RELIGIOUS ORGANISATIONS: LEGAL MECHANISMS OF DIFFERENTIATION." Zakon 16, no. 6 (2021): 54–60. http://dx.doi.org/10.37239/0869-4400-2021-16-6-54-60.
Full text
39
Hadiz, Vedi R. "The ‘Floating’ Ummah in the Fall of ‘Ahok’ in Indonesia." TRaNS: Trans -Regional and -National Studies of Southeast Asia 7, no. 2 (December 28, 2018): 271–90. http://dx.doi.org/10.1017/trn.2018.16.
Full textAbstract:
AbstractThe article examines the idea of a ‘floating’ ummah in Indonesia today that affects the workings of Indonesian Islamic politics and democracy itself. It is asserted that the ummah, or community of believers, are more disconnected from the large mainstream Islamic organisational vehicles in Indonesia than is often claimed. A considerable cross-section of this community has become increasingly disaffected with the status quo, as social inequalities sharpen and educated youths who face uncertain futures find appeal in the tough rhetoric of fringe Islamic organisations. This rhetoric emphasises absolute standards of morality as a solution to social and economic predicaments, thereby resulting in the mainstreaming of rigid religious attitudes. Consequently, organisations seen as guardians of ‘religious moderation’ have also picked up on them in an attempt to remain relevant to their increasingly socially heterogeneous constituencies. The overall result is an Islamic politics that has become more intolerant, especially when identity politics gets absorbed into conflicts between different oligarchic factions. This was seen in the dramatic fall of the ethnic-Chinese and Christian former governor of Jakarta known as ‘Ahok’ in 2017.
40
van der Meulen, Marten. "The Continuing Importance of the Local. African Churches and the Search for Worship Space in Amsterdam." African Diaspora 2, no. 2 (2009): 159–81. http://dx.doi.org/10.1163/187254509x12477244375094.
Full textAbstract:
Abstract This article focuses on the interaction of African churches with the local social, political and religious ecology of Amsterdam Southeast in their search for worship space. It shows the continuing importance of the local, even for such transnational religious movements as African churches. Constructing a worship location confronts the churches with the 'ingrained orders of social power in the host society' (Favell 2003). They encountered familiar black – white distinctions, a legion of 'white helpers' and a long process of building trust. I argue that African churches use transnational and local strategies. Becoming part of the local is inspired by missionary motives and is related to the character of religious congregations as relatively fixed organisations which nurture a practice of engagement with local society. Cet article se concentre sur l'interaction des églises africaines avec l'écologie locale au niveau sociale, politique et religieuse du Sud-est d'Amsterdam dans leur recherche de l'espace de culte. Cela démontre l'importance ininterrompue du local, même pour des mouvements religieux transnationaux comme les églises africaines. La construction d'un espace de culte confronte les églises avec « les ordres enracinés du pouvoir social dans la société hôte » (Favell 2003). Ils rencontrent la distinction habituelle entre noir et blanc, une légion d'« aide blanche » et un long processus de construire la confiance. Je soutiens que des églises africaines utilisent des stratégies transnationales et locales. Devenir une partie des locaux est inspiré par des motifs de missionnaire et est rapproché du caractère des congrégations religieuses comme les organisations relativement fixes qui élèvent une pratique d'engagement avec la société locale.
41
Vakker, Triin, and Priit Rohtmets. "Estonia: Relations between Christian and Non-Christian Religious Organisations and the State of Religious Freedom1." Religion, State and Society 36, no. 1 (March 2008): 45–53. http://dx.doi.org/10.1080/09637490701809712.
Full text
42
Rosidi, Imron, Yasril Yazid, and Amril. "The Fragmentation of Religious Authority in Provincial Towns in Indonesia: The Case of the mui (Indonesian Muslim Scholar Council) in Pekanbaru and Pontianak." MANUSYA: Journal of Humanities 24, no. 2 (December 6, 2021): 185–203. http://dx.doi.org/10.1163/26659077-24020001.
Full textAbstract:
Abstract This article discusses the fragmentation of religious authority in Pekanbaru and Pontianak, Indonesia, focusing on the local mui (Indonesian Muslim Scholar Council). Employing qualitative methods, the mui Pontianak and Pekanbaru experience similar religious authority fragmentation due to the human agency. Members of the mui Pontianak and Pekanbaru represent Islamic organisations in Indonesia’s fight for the religious authority of their Islamic organisations, not for the cohesion of religious authority in the mui. Because religious authority has the desired will, it is no wonder that outside the mui Pontianak and Pekanbaru many Muslim figures struggle to preserve it. Individuals challenge the religious authority of the mui Pontianak and Pekanbaru. Some of them are local Muslim preachers. They strengthen and preserve their religious authority by preaching Islam, thus contributing to the growth of the mui fragmentation in these two cities.
43
Prideaux, Mel, and Andrew Dawson. "Interfaith activity and the governance of religious diversity in the United Kingdom." Social Compass 65, no. 3 (July 27, 2018): 363–77. http://dx.doi.org/10.1177/0037768618787241.
Full textAbstract:
This article analyses the governance of religious diversity in the United Kingdom by focussing upon a number of faith-based organisations undertaking interreligious and multireligious activities in and around the northern English city of Leeds. The piece opens by delineating the ‘UK religion policy window’ which has existed for a number of decades and comprises a range of changing political priorities and programmatic approaches that inform the governance of religious diversity in the United Kingdom. A subsequent section provides a detailed engagement with selected examples of multifaith activities and interfaith organisations in and around the city of Leeds. This grounded reading of exemplar organisations is then developed by a concluding section that reflects upon the mutually constitutive dynamics of contemporary governance mechanisms as they play out through the partnerships embodied by the interfaith sector and framed by the UK religion policy window.
44
Smith, Michael. "Theological Frames for Social Research." Journal of Empirical Theology 31, no. 1 (April 20, 2018): 71–92. http://dx.doi.org/10.1163/15709256-12341368.
Full textAbstract:
Abstract In this article, theological frames are introduced as a qualitative tool for empirical theological research on Christian organisations. Theological frames are defined as frameworks for the theological interpretation of social life and are offered to further comparative and explanatory research on lived religion. Theological frames are developed by integrating frame theory (Bateson 1972; Goffman 2974; Snow et al. 1986) with the four voices of theology Bhatti et al. (2010) to understand the effects of nuanced theological expressions on social life. A methodology for constructing theological frames in social research is given, then applied to a socially engaged Australian Christian advocacy organisation.
45
Jaworski, Piotr. "Kluby Inteligencji Katolickiej jako instytucje wsparcia wykształcenia i wychowania w Diecezji Tarnowskiej." Kultura - Przemiany - Edukacja 8 (2020): 47–61. http://dx.doi.org/10.15584/kpe.2020.8.4.
Full textAbstract:
Among the various forms of association of the Catholic laity in the Church, one can distinguish associations and organisations – whether they are based on canonical or civil law on associations – and informal circles: religious movements, groups, circles and small groups. The difficult situation of the Church in Poland after World War II was not conducive to the creation of organisations whose activities would be approved by both the church authorities and the state authorities. If, however, quasi-ecclesiastical or religious organisations were to emerge that were recognised by the civil authorities, these were unfortunately organisations that had very little in common with the good of the Church and the faithful. Against this backdrop, the Catholic Intelligence Clubs were a kind of phenomenon. They enjoyed the approval of the Church authorities and, to some extent, the unintentional recognition of the state authorities, and sought to strengthen religious education by forming people and communities in the Christian spirit, shaping social attitudes, creating and deepening Christian culture, intellectual development and various forms of charitable activity. Three Catholic Intelligentsia Clubs were established in the Tarnów Diocese: in Nowy Sącz, Tarnów and Mielec.
46
King, Anna S., and Mark Owen. "The Promise and Challenge of Multireligious Peacebuilding in the 21st Century: A Myanmar Case Study." Religions 11, no. 3 (March 11, 2020): 121. http://dx.doi.org/10.3390/rel11030121.
Full textAbstract:
This article explores whether a relational approach to peacebuilding, shared multireligious perspectives and widening networks can bring sources of strength which enable positive peacebuilding and create grassroots, cross-community peace. While religious peacebuilding organizations have become the object of a burgeoning literature, the role of multireligious organisations in peacebuilding has received far less attention. The purpose of this paper is to redress this lack. By examining the influence, challenges and benefits of multireligious approaches to transnational peacebuilding, we hope to develop a sharper and more critically nuanced understanding of the potential role of multireligious organisations in global peacebuilding, and consider what, if anything, distinguishes them from secular and other faith-based organisations. We do so by analysing the impact of a project carried out in Myanmar by Religions for Peace. The project provides three case studies which offer unique opportunities to consider the limits and potential of multireligious grassroots interventions in conflict contexts with very different histories and cultural configurations.
47
Borquist, Bruce R., and Anne de Bruin. "Values and women-led social entrepreneurship." International Journal of Gender and Entrepreneurship 11, no. 2 (June 10, 2019): 146–65. http://dx.doi.org/10.1108/ijge-08-2018-0093.
Full textAbstract:
Purpose This paper aims to identify and categorise the values expressed in women-led social entrepreneurship based on a typology of universal values. It explores the influence of gender and religious faith on the values that inspire social entrepreneurial organisations to engage in positive social change. Design/methodology/approach Inductive multiple case study research investigates the values manifest in five social entrepreneurial organisations founded and led by women in three Southeast Asian countries. Findings Organisations and their women-leaders express values related to benevolence, universalism, self-direction and security. Gender and religious faith are found to be mediators that influence approaches to social transformation. Research limitations/implications Purposive sampling and interpretive research design favour rich description but limit the generalisability of the findings. Further enquiry is needed into the gender-values-religion nexus in social entrepreneurship. Practical implications Social entrepreneurship is shown to be a process embedded in and motivated by prosocial values of benevolence and social justice and other values of self-direction and security. Findings provide evidence for the critical but often overlooked influence of gender and religious faith on the values foundation of social entrepreneurship. Social implications Social entrepreneurial organisations led by women contribute to positive social change through the values they incorporate and express. Originality/value Research on the link between gender, values and religious faith in social entrepreneurship is virtually non-existent.
48
Owen, Mark, and Anna King. "Enhancing the Efficacy of Religious Peacebuilding Practice: An Exploratory Evidence-Based Framework for Assessing Dominant Risks in Religious Peacebuilding." Religions 10, no. 12 (November 20, 2019): 641. http://dx.doi.org/10.3390/rel10120641.
Full textAbstract:
The ‘risk assessment’ in peacebuilding has become a standard, if sometimes slightly formulaic and performative, element of project design and written proposals. Largely driven by donor requirements and organisational procedures, the relatively new discipline and practice recognised as ‘Religious Peacebuilding’ has taken on many of the elements of ‘secular’ peacebuilding, including the risk assessment. This means that organisations increasingly have to attempt to understand the associated risks to projects with a religious dimension often without any specific guidelines, and in many cases, any relevant knowledge or previous experience of working with religious actors in peacebuilding. Consequently, the primary objective of this paper is to propose the first risk assessment framework for peacebuilding projects which explicitly focus on religious dimensions and actors. The framework is based on analysis of case studies and project evaluations from a number of contexts; and has the potential to make a tangible difference to the efficacy and impact of peacebuilding projects in a variety of post-conflict contexts. This paper will also briefly consider how the proposed framework relates to contemporary theoretical debates concerning the instrumentalization of religion, and increasing technocracy in peacebuilding theory and practice.
49
Qian, Junxi, and Lily Kong. "Buddhism Co. Ltd? Epistemology of religiosity, and the re-invention of a Buddhist monastery in Hong Kong." Environment and Planning D: Society and Space 36, no. 1 (October 5, 2017): 159–77. http://dx.doi.org/10.1177/0263775817733268.
Full textAbstract:
This article re-theorises the relationships between secularity and religiosity in modernity. While geographers have recognised that the secular and the religious are mutually constituted, this article pushes this theorisation further, arguing that the religious and the secular are in fact hybrid constructs that embrace simultaneously the sacred and profane, the transcendent and the immanent. Albeit the significant advancement in disrupting enclosed epistemologies of secular modernity, relatively less work has sought to theorise the possibility of religion as a hybrid operating at the secular–religious interface. Focusing on the ways in which a non-Western religion, Buddhism, performs entangled relationships between religiosity and secularity, this article argues that religious organisations and actors may refashion and re-invent themselves by appropriating rationalities, values and logics normatively defined as ‘secular’. It presents a study of Po-Lin Monastery, a Buddhist monastery in Hong Kong that has adopted highly entrepreneurial, growth-oriented approaches in organisation and production of space.
50
HEPWORTH, CHRISTINE, and SEAN STITT. "SOCIAL CAPITAL & FAITH-BASED ORGANISATIONS." Heythrop Journal 48, no. 6 (November 2007): 895–910. http://dx.doi.org/10.1111/j.1468-2265.2007.00348.x.
Full text