Academic literature on the topic 'Religious tolerance – history'
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Journal articles on the topic "Religious tolerance – history"
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Amirulloh, Luqman Haqiqi. "Religious Moderation: Study Hadith Of The History Religious Moderation." Transformatif 6, no. 2 (October 30, 2022): 197–210. http://dx.doi.org/10.23971/tf.v6i2.6284.
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This study aims to determine the religious moderation hadith that focuses on tolerance between religious communities, asbab al wurud hadith and the relevance of moderated hadith in Indonesia. The type of research used is library research or library research. Primary sources are the hadith books of Bukhari, Muslim, and Musnad Ahmad. The data analysis technique used inductive analysis and descriptive analytic. The results of the study show that in the hadith of the Prophet Muhammad SAW, there are traditions of religious moderation in religious tolerance which are also practiced by friends and tabi'in. But historically, tolerance between religious communities is more about muamalah, not in terms of worship. To build a moderate understanding of Islam, it is necessary to review the understanding of religious texts (al-Qur'an and hadith) as well as social conditions at the time the verses of the Qur'an and hadith were revealed. A dynamic, progressive, and tolerant understanding is needed in the variety of religions and cultures that exist in Indonesia. Correlated texts and realities are two inseparable things in achieving religious moderation, so that an understanding emerges that moderation in Islam is a noble teaching.
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Sutopo, Dhanny Septimawan. "Managing Diversity as A Foundation of Religious Tolerance: A Study in Sidoasri Village, The Regency of Malang." Humaniora 7, no. 4 (October 30, 2016): 453. http://dx.doi.org/10.21512/humaniora.v7i4.3598.
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Amongst other things, Indonesian history was rife with religious conflicts. Religious differences had thus far been factored in the causes of intolerance amongst believers of different religions. This study examined how religious tolerance that was established in Sidoasri village where Christians and Muslims were living together. This research used a qualitative descriptive method, where it would describe and explain data from the subject research on the form of religious tolerance in Sidoasri village. The results of this research show that religious tolerance is always built through the long process by way of mediating various past conflicts. Religious dogma has never been a cause of intolerance. Social, cultural, political, and economic factors are decisive in founding religious tolerance.
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Toshpulotov, Shokhijakhon Eshpulotovich. "Issues Of Ensuring Tolerance In The Activities Of Religious Denominations And International Organizations (Political-Legal Analysis)." American Journal of Political Science Law and Criminology 03, no. 04 (April 30, 2021): 223–28. http://dx.doi.org/10.37547/tajpslc/volume03issue04-34.
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The article reveals with the information on the principles of tolerance in international relations and its brief history in humanity, as well as on issues of ensuring religious tolerance in the activities of the religious denominations and international organizations. There is also given the information about the principles of international law and interreligious relations and the rights of the states and individuals who are belonging to certain religions.
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Tokrri, Renata. "Pluralist Albania- Religious Tolerance or Peaceful Coexistence?" European Journal of Interdisciplinary Studies 5, no. 2 (October 15, 2019): 39. http://dx.doi.org/10.26417/434cpf71b.
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It has been noted that the whole history of man has been marked by religion, in particular the Albanian one by three religions and four religious denominations: the Sunni one, to which the majority of the population belongs, the Bektashi Sufis, which is a very moderate branch of the Islam, the Orthodox and Catholics. Over the centuries, Albania has become a multi-religious society, but what is singular is that despite profound differences in religion the Albanians have always lived together in peace, the country has never known extremism, conflict or war of religion. Several authors have tried to identify the source and reasons for this exemplary harmonious coexistence that still reigns in the country, but the real reason is still a matter of dispute among intellectuals. It is certainly the answers can only be found in history.
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Talabi, Joseph Moyinoluwa, and Taiwo Rebacca Oyetoro. "Religious Tolerance: A Tool For National Development." Edumania-An International Multidisciplinary Journal 01, no. 02 (July 10, 2023): 33–47. http://dx.doi.org/10.59231/edumania/8972.
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Religious tolerance is a vital tool for National Development. It is an essential element of a peaceful nation, where people of different religions, beliefs, and cultures can coexist peacefully without any discrimination. The concept of religious tolerance has been widely discussed and debated throughout history. The importance of accepting and respecting diverse religious beliefs and practices has become increasingly recognized in recent times. However, this paper adopts explorative method to explore the significant role of religious tolerance in promoting National development. It discusses the importance of religious tolerance, its benefits to the nation, as well as the negative consequences of religious intolerance. This study highlights the various strategies that can be used to promote religious tolerance in the society. The study shows that intolerance affects social, economic and political stability, thereby impeding development. It argues that religious tolerance can promote national integration, unity, and growth as it fosters mutual respect and understanding across diverse religious traditions. Finally, the study outlines measures including education, dialogue, and legal frameworks that can foster tolerance, cooperation and inter-religious harmony in Nigeria with the ethnography gathered from the street of Ojo Local Government area forms the basis of this study.
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Klymov, Valeriy. "Tolerance of inter-confessional relations: state, problems and perspectives." Religious Freedom, no. 17-18 (December 24, 2013): 115–31. http://dx.doi.org/10.32420/rs.2013.17-18.997.
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Problems of interreligious relations at all levels - from interchurch to personal - accompanied religious communities throughout the history of their existence, gaining for various reasons the severity and urgency of the solution in some periods, and entering the channel of calm, everyday and business coexistence, into other . At one point in history, the antagonism of relations between religions and their representatives has repeatedly become the reason for the violent conversion of other peoples to their faith, the religious wars of several decades, large-scale manifestations of fanaticism, crusades, persecution of Jews, religious terrorism, etc.; in other historical secrets (no matter how short they were), tolerant relations between carriers of different confessions in multi-confessional societies created conditions for a coordinated solution of national problems, contributed to political understanding, mutually enriching coexistence of ethno-religious communities, ensuring the stability of societies and states
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Basri, Basri, and Muhammad Muhammad. "RETHINKING RELIGIOUS MODERATION THROUGH THE STUDY OF INDONESIAN EXEGESIS: A STUDY OF TAFSIR AL-AZHAR BY HAMKA." Khazanah: Jurnal Studi Islam dan Humaniora 21, no. 1 (July 31, 2023): 41–58. http://dx.doi.org/10.18592/khazanah.v21i1.8737.
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Realizing religious moderation has become a medium-term program of the President for the 2020-2024 period. This program has been entrusted to the Ministry of Religious Affairs. Through a moderation team, the Ministry of Religion has formulated indicators of religious moderation, one of which is tolerance. According to the Ministry of Religion, tolerance is defined as having an open, broad-minded, voluntary, and gentle attitude towards accepting differences. Tolerance is always accompanied by respect, accepting those who are different as part of ourselves, and thinking positively. This tolerance is further divided into two categories: inter-religious and intra-religious. The hope of inter-religious tolerance is the emergence of an attitude towards followers of other religions that involves willingness to engage in dialogue, cooperation, support for the establishment of places of worship, and interacting with followers of other religions. On the other hand, Hamka is one of the prominent Muslim scholars in Indonesia known for his remarkable exegesis work that is widely studied in Asia, particularly in Indonesia. Hamka, who lived during a period of political upheaval both domestically and internationally, had a significant impact on his thinking concepts, which were later reflected in his works. This article aims to explore Hamka's views on other religions, particularly Judaism, delve deeper into the existence or absence of Jewish/Zionist conspiracies, and analyze Hamka's acceptance of other religions. The research methodology employed is literature review with a descriptive-analytic analysis as a guide in this article. The findings show that Hamka's exegesis contradicts the concept of religious moderation presented by the Ministry of Religion. In Hamka's exegesis, there are many suspicions towards Jews, although discussions on the Protocols of the Elders of Zion, according to observers, are considered conspiracies, fictional, and lack valid evidence. Additionally, Hamka falls into the category of exclusive Islam that does not accept any religion other than Muhammadanism.
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Ayagan, Burkutbay. "Islam in Kazakhstan: History of Distribution and Modernity." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015887-4.
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This article is devoted to the analysis of the spread of Islam around the steppe in the 8th — 13th centuries, development of religions within the Golden Horde and the Kazakh Khanate, place and role in the Russian Empire. In the work the authors uses a wide layer of archival documents examines the content and essence of the anti-religious (atheistic) policy of the Soviet state. Much attention is paid to revealing the features and characteristics of the development of interfaith relations in modern Kazakhstan, the formation of religious tolerance, tolerance and dialogue in a multi-ethnic society, and so teaching the basics of religious studies in the training and educational space. The article uses such methods of scientific research as historical-typological, structural-comparative, systemic, content analysis. The main results are that the work reveals the history of the spread of Islam in the Steppe, the content of the policy of party bodies, the place and role of interfaith relations in society after the collapse of the USSR, the importance of religious studies in the system of modern education. The field of application of the research results is in the system of researching the history of Islam in Kazakhstan, as well as in the use and teaching of social and humanitarian disciplines.
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Quatrini, Francesco. "Religious Tolerance and Freedom of Prophesying." Church History and Religious Culture 101, no. 2-3 (July 21, 2021): 286–305. http://dx.doi.org/10.1163/18712428-bja10028.
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Abstract This essay focuses on the presence of Polish Brethren (usually known as Socinians) exiles in Amsterdam in the mid-seventeenth century, examining the social and intellectual interrelations between them and other Dutch religious minorities. It describes the phenomenon of the Brethren’s emigration to the United Provinces, roughly between 1638 (when the Socinians were banished from Raków) and the late 1660s, relying on both published and manuscript sources. It particularly emphasizes the social relations that the Brethren established with the Remonstrants, the Mennonites, and the Collegiants. It then focuses on the last group and argues that shared views on religious tolerance were the common intellectual ground that likely contributed to the friendly relationships between the Brethren and the Collegiants. It also argues that these relationships fostered further intellectual crossovers between the two groups, as the Brethren in Amsterdam were influenced by the Collegiants’ emphasis on freedom of prophesying, egalitarianism, and anti-confessionalism.
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Sentot, Santacitto, and Aryanto Firnadi. "Need of Education On Religious Tolerance Among The Buddhist Minority In Indonesia." Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 1, no. 2 (December 30, 2022): 91–98. http://dx.doi.org/10.59291/jnd.v1i2.16.
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Throughout history, Indonesia has faced several violence out of which religious issues has most likely become the trigger for such violence. In attempt on building tolerance among religious communities, there are four questioning points that need to be dealt with: 1) what is the religious tolerance? 2) what are the causes for the arising of religious intolerance? 3) what is our response in facing intolerance acts from other religious communities? 4) what are our contributions in creating tolerance, unity, peace and harmony in the midst of religious diversity. This research attempts to discuss this subject matter comprehensively with reference to Buddhist’s canonical literature, with its main aim for educating Buddhist minority in Indonesia on the importance of religious tolerance. The education is greatly needed for two main reasons. The first reason is to make Buddhists minority in Indonesia understand clearly the Buddhist attitude on religious tolerance, thereby they would behave themselves wisely towards followers of other religions. Secondly, it is an attempt to protect them from violence or harassment that might be assaulted from other parties. For, by knowing how to deal and act wisely towards other religious communities, besides that they have taken part in creating tolerance and peace, they are actually protecting themselves. The idea is that protecting others, they protect themselves. From the study it is found that the violence in the society on the name of religion often happens due to the lack of tolerance among religious communities. Education on religious tolerance should be given to Buddhists in Indonesia to prevent other religious communities from treating Buddhists with intolerance, violence or harassment.
Dissertations / Theses on the topic "Religious tolerance – history"
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Stevens, Ralph. "Anglican responses to the Toleration Act, 1689-1714." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708765.
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Brown, Carys Lorna Mary. "Religious coexistence and sociability in England after the Toleration Act, c.1689-c.1750." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/288823.
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The eighteenth century in England has long been associated with increasing consumption, trade, luxury, and intellectual exchange. In contrast with the religiously-fueled tumult of the previous century, it is frequently portrayed as a polite, enlightened and even secularising age. This thesis questions this picture. Taking the ambiguous legacies of the so-called "Toleration Act" of 1689 as its starting point, it explores the impact of the complex and uncertain outcomes of the 1689 Act on social relations between Protestant Dissenters and members of the Established Church in England in the first half of the eighteenth century. In connecting broader legislative change with developing social discourses and the practicalities of everyday life, it demonstrates the extent to which the Toleration Act made religious questions integral to the social and cultural development of the period. As a result, it stresses not only that developing modes and norms of sociability were essential to determining the nature of religious coexistence, but also that the changing religious landscape was absolutely integral to the evolution of multiple different social registers in eighteenth-century England. It therefore demonstrates how previously disparate approaches to eighteenth-century England are mutually illuminating, creating an account of the period that is better able to attend to both religious and cultural change. With this in mind this thesis pays particular attention to the language through which contemporaries described their sociability, suggesting that they have great potential to illuminate the nature of religious coexistence in this period. Starting from the premise that the words an individual chooses are in some way both reflective and constitutive of their ways of thinking, several of the chapters that follow draw on and analyse the language contemporaries employed at the intersections between religion and sociability. The thesis as a whole suggests that doing so can give us insight into how their religious lives were socially organised, how groups were formed, bounded, and transgressed, and how that in itself fed back into the structures of sociability.
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Billinge, Richard. "Nature, grace and religious liberty in Restoration England." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:18c8815b-4e57-45f5-b2c1-e31314a09d4f.
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This thesis demonstrates the importance of scholastic philosophy and natural law to the theory of religious uniformity and toleration in Seventeenth-Century England. Some of the most influential apologetic tracts produced by the Church of England, including Richard Hooker's Laws of Ecclesiastical Polity, Robert Sanderson's Ten lectures on humane conscience and Samuel Parker A discourse of ecclesiastical politie are examined and are shown to belong to a common Anglican tradition which emphasized aspects of scholastic natural law theory in order to refute pleas for ceremonial diversity and liberty of conscience. The relationship of these ideas to those of Hobbes and Locke are also explored. Studies of Seventeenth-Century ideas about conformity and toleration have often stressed the reverence people showed the individual conscience, and the weight they attributed to the examples of the magistrates of Israel and Judah. Yet arguments for and against uniformity and toleration might instead resolve themselves into disputes about the role of natural law within society, or the power of human laws over the conscience. In this the debate about religious uniformity could acquire a very philosophical and sometimes theological tone. Important but technical questions about moral obligation, metaphysics and theology are demonstrated to have played an important role in shaping perceptions of magisterial power over religion. These ideas are traced back to their roots in scholastic philosophy and the Summa of Aquinas. Scholastic theories about conscience, law, the virtues, human action and the distinction between nature and grace are shown to have animated certain of the Church's more influential apologists and their dissenting opponents. The kind of discourse surrounding toleration and liberty of conscience is thus shown to be very different than sometimes supposed. Perceptions of civil and ecclesiastical power were governed by a set of ideas and concerns that have hitherto not featured prominently in the literature about the development of religious toleration.
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Beck, Luke. "THE FOUNDATIONS OF SECTION 116 OF THE AUSTRALIAN CONSTITUTION: AN HISTORICAL AND CONCEPTUAL ANALYSIS." Thesis, The University of Sydney, 2015. http://hdl.handle.net/2123/14597.
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This thesis seeks to understand and analyse the foundations of section 116 of the Australian Constitution by situating the provision in its proper historical and conceptual context. The thesis argues that section 116 can be conceptualised as a safeguard against religious intolerance on the part of the Commonwealth. The thesis begins by demonstrating that section 116 cannot be understood as a simply analogue of the religion clauses of the United States Constitution due to the very different constitutional cultures existing at the times the Australian and United States Constitutions were drafted. The thesis examines how the topic of religion came up for consideration in the period in which the Constitution was drafted and explores the motivations and machinations of those who ultimately succeeded in persuading the Australasian Federal Convention (‘Federal Convention’) held between 1897 and 1898 to include religious words in the constitutional preamble. It also explores the motivations and machinations of those who were opposed to that course of action and who persuaded one of the delegates at the Constitutional Convention, Henry Bournes Higgins, to pursue the inclusion of a religious freedom provision that eventually became section 116. The thesis interrogates the argument advanced by Higgins at the Federal Convention in favour of section 116, challenging the standard account of that argument and arguing that Higgins was concerned that the religious words of the preamble might somehow give rise to an implied Commonwealth power to legislate in respect of religion. The thesis investigates why the language of section 116 was chosen and shows that the precise language of section 116 was not the result of careful consideration, suggesting a disconnect between the purpose of the provision and its language. The thesis also shows that the meaning of the precise language of section 116 was not something to which the Convention gave any real consideration, and suggests that the Federal Convention seems to have believed that the limited language of section 116 amounted in some way to a complete denial of power to the Commonwealth to legislate ‘on the subject of’ religion. The thesis also asks how these foundations of section 116 can be conceptualised, concluding that the provision can be conceptualised as a partial safeguard against religious intolerance on the part of the Commonwealth. The thesis also considers official proposals to amend section 116 and considers whether the conceptualisation of section 116 would need to be revised had those proposals for constitutional amendment succeeded.
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Boareto, José Antonio. "Os Orixás e o Senhor Jesus na Casa da Mãe-De-Santo: análise da construção cultural da religião no Quilombo Brotas em Itatiba-SP." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20177.
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Analyzing the cultural construction of religion in Quilombo Brotas is the objective proposed by this study. From the interdisciplinary spectrum of the Science of Religion, we offer an approach from the disciplines of History, Anthropology and Sociology respectively. Contextualizing the Quilombo Brotas historically, we consider the official historiographies and those produced by themselves through the oral tradition. Being an urban quilombo located on the outskirts of the city of Itatiba, we propose a perspective of anthropological analysis of the quilombola as a peripheral subject. Ethnography describes the field from the perspective of the quilombo located on the periphery. Based on Clifford Geertz we produced our cultural interpretation of religion and reflected on ethnographic production from the discussions in racial and postcolonial theories of Homi Bhabha and Mary Louse Pratt and philosophically from the reflection on otherness in Enrique Dussel. Given the description offered in the field, we analyze the religious situation in the quilombo from the Durkheimian theory looking through the model of analysis of the totemic system to understand the functioning of that society. To think of the urban, we use the concept of periphery as potentiality in D'Andrea and Pentecostalism as a culture of the periphery in relation to the option of the poor and black in Oliveira and the political significance of the quilombola communities for the Black Movement as a greater expression of the black resistance. The reflection on the religious situation in Quilombo Brotas brings a pertinent questioning and challenge to the reality of racism and religious intolerance among the quilombolas because of the bleaching (demonization) provided by the Pentecostals
Analisar a construção cultural da religião no Quilombo Brotas é o objetivo proposto por este estudo. A partir do espectro interdisciplinar da Ciência da Religião oferecemos uma abordagem a partir das disciplinas de História, Antropologia e Sociologia respectivamente. Contextualizando o Quilombo Brotas historicamente consideramos as historiografias oficiais e aquelas produzidas por eles mesmos por meio da tradição oral. Por tratar-se de um quilombo urbano localizado na periferia da cidade de Itatiba propomos uma perspectiva de análise antropológica do quilombola enquanto sujeito periférico. A etnografia descreve o campo a partir da perspectiva do quilombo localizado na periferia. Fundamentado em Clifford Geertz produzimos nossa interpretação cultural da religião e refletimos acerca da produção etnográfica a partir das discussões em teorias raciais e pós-coloniais de Homi Bhabha e Mary Louse Pratt e filosoficamente a partir da reflexão sobre alteridade em Enrique Dussel. Diante da descrição oferecida no campo, analisamos a situação religiosa no quilombo a partir da teoria durkheimiana procurando através do modelo de análise do sistema totêmico compreender o funcionamento dessa sociedade. Para pensar o urbano utilizamos o conceito de periferia enquanto potencialidade em D’Andrea e o pentecostalismo enquanto cultura da periferia em relação à opção dos pobres e negros em Oliveira e o significado político das comunidades quilombolas para o Movimento Negro enquanto maior expressão da resistência negra. A reflexão acerca da situação religiosa no Quilombo Brotas traz um pertinente questionamento e desafio à realidade de racismo e intolerância religiosa entre os quilombolas por causa do branqueamento (demonização) propiciada pelos pentecostais
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Nordbäck, Carola. "Samvetets röst : Om mötet mellan luthersk ortodoxi och konservativ pietism i 1720-talets Sverige." Doctoral thesis, Umeå University, Historical Studies, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-265.
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This dissertation deals with the encounter between Lutheran orthodoxy and conservative pietism 1720–1730. The aim has been to compare their views on society and man.
In the pietistic conflict, orthodoxy gave rise to attitudes which proved to be key to its view on society and man. It was a deeply rooted traditionalism, patriarchal order of society, demand for confessional uniformity and a corporativistic view on society. The above mentioned contained a specific view on the relationship between the church, state and individual. By using the Organism Metaphor, i.e. society depicted as a body, orthodoxy made visible the church’s collective unity. This body was also identical to the Swedish kingdom. If uniformity in faith and ceremonies was to be dissolved, it implied a disintegration of the social body and breaking of the bonds which held together both church and country. Uniformity was upheld through confessionalism and the partiarchal order of the church. The priests’ monopoly on official functions, and the legal calling created a barrier protecting this relationship to power. Where the views on society and man intersected, one specific theme can be identified – conscience. This spiritual function connected man to law, society’s patriarchal order and God.
I have emphasised five distinct traits of pietism: its polarizing tendencies, strong emotionalism, its reformist attitude towards church and social life, its egalitarianism and religious individualism. All of these traits collided with orthodoxy’s view on society and man. Pietism can be described as a massive christianization project, which included moral and ethic education of the people on an individual and collective level. Where pietism and religious individualism coincided with egalitarianism, a new discourse for conscience was established, where conscience became both an internal court of law – with God acting as judge – and a spiritual authority whose integrity grew in proportion to authority and church.
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Santos, Roberto Magalhães dos. "O processo de construção da consciência histórica em relação às religiões de matriz africana no ensino religioso escolar em Uberlândia-MG (2016-2017)." Universidade Federal de Goiás, 2018. http://repositorio.bc.ufg.br/tede/handle/tede/8615.
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Outro
In this dissertation we propose to carry out a research reflecting on which Historical Consciousness has been evoked in the schools of the city of Uberlândia, in relation to the Regions of African Matrix (RMA), through the analysis of didactic materials of schools of the Uberlandian municipality, besides analyzing the training course of teachers, seeking to answer the question: What treatment has the RMA (Regiões de Matriz Africana) received in the spaces dedicated to this study, in the classes, in the teacher training programs, in the school didactic materials in the city of Uberlândia MG? Thus, starting from the analysis of laws 10.639 and 11.645, and studying some concepts related to history and the theme of RMA, we started our way of constructing this text. We continue, in the first chapter making a historical reconstruction on the religions of African Matrix in Brazil, speaking if its origin in the country, identifying its rites customs and practices, highlighting its creative diversity and its history of persecution and prejudices. We proceeded in a second chapter analyzing these religions from the materials collected in the schools and from the teacher training programs, arriving at some conclusions after the analyzes carried out in the various materials obtained in our partnerships, noting that there are still many prejudices and the RMA (Religião de Matriz Africana). Thus, in order to overcome prejudices and disrespect for Afro-Brazilian religions, what would be the last chapter of our dissertation was formed in a paradidate material, as a way of providing information to teachers and students of basic education about such religions.
Histórica tem sido evocada nas escolas do município de Uberlândia, em relação às Regiões de Matriz Africana (doravante RMA), através da análise dos materiais didática de escolas do município uberlandense, além de analisar os cursos de formação de professores, buscando responder a pergunta: Qual o tratamento que as Religiões de Matriz Africana (RMA) têm recebido nos espaços dedicados a esse estudo, nas aulas, nos programas de formação de professores, nos materiais didáticos escolares na cidade de Uberlândia MG? Dessa forma, partindo da análise das leis 10.639 e 11.645, e estudando alguns conceitos relativos à história, e a temática das RMA começamos nosso caminho de construção deste texto. Seguimos, no primeiro capítulo fazendo uma reconstrução histórica sobre as Religiões de Matriz africana no Brasil, falando de sua origem no país, identificando seus ritos costumes e práticas, ressaltando sua diversidade criativa e sua história de perseguição e preconceitos. Seguimos em um segundo capítulo fazendo uma análise sobre essas religiões a partir dos Materiais recolhidos nas escolas, e dos programas de formação de professores, chegando a algumas conclusões após as análises realizadas nos diversos materiais obtidos em nossas parcerias, registrando que ainda existem muitos preconceitos e perseguições contra as RMA. Dessa forma, com o objetivo de superar os preconceitos, e desrespeitos contra as religiões afro-brasileiras, o que seria o último capítulo de nossa dissertação configurou-se em um material paradidático, como forma de fornecer informações aos professores e alunos da educação básica sobre tais religiões.
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Monteiro, Robson. "Religi?o no Contexto da Conquista da Am?rica Espanhola a partir do pensamento de Bartolom? de Las Casas." Pontif?cia Universidade Cat?lica de Campinas, 2017. http://tede.bibliotecadigital.puc-campinas.edu.br:8080/jspui/handle/tede/981.
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The main aim of this discussion is to pursue, from Bartolom? de Las Casas (1484- 1566) thought, how the religion crises process in the period of Christianity have developed, which outlines in the enterprise of conquer and evangelization of the Spanish America (1492). By the end of XV century, and the beginning of XVI, Portugal and Spain, saw themselves in a position of replace the problem regarding Salvation in relevance, that is, the question that imposes: do the new peoples which are going to be known, have the same right to the benefit of Christian salvation, as much as the Europeans? Therefore, it`s possible to realize in Las Casas the viability of the proposal about the absolute respect to the consciences, it`s position in defense to the Indian peoples, the debate about slavery and the search for a peaceful colonization. After all, there were many previous process, dynamics, at their moments, they based habits, dynamics, at their moments they based habits, and dynamics, and at their moments, and they based habits and types of behaviors, which would indicate a new religious awareness. Even though, in the perspective that Las Casas had chosen, it had utopic structure. In this context, religion has become reference regarding the colonial expansion by being sat as core that makes possible the supposed inferiority from the conquered peoples. Therefore, it is going to identify the religious practices from Indian and African people as idolatrous, primitive and irrational, which will lead to the polemic between truth and false religion. Found in the ?Controversies de Valladolid? (1550- 1551), having as background the occurrences from the Protestant Reformation, the new postures from the internal religious orders, as the religiosity of new consequed people, it`s resistance and the process of religious tolerance.
O presente trabalho tem o objetivo de aprofundar, a partir do pensamento de Bartolom? de Las Casas (1484-1566), como se desenvolveu o processo de crise religiosa no per?odo de cristandade, que se delineia no empreendimento de conquista e evangeliza??o da Am?rica Espanhola (1492). Ao final do s?culo XV, e in?cio do s?culo XVI, Portugal e Espanha, veem-se na condi??o de recolocar a problem?tica da Salva??o em relev?ncia, ou seja, a pergunta que se imp?e: os novos povos que v?o sendo conhecidos, tem o mesmo direito ao benef?cio da salva??o crist?, tanto quanto os europeus? Portanto, percebe-se em Las Casas a viabilidade da proposta do respeito absoluto ?s consci?ncias, o seu posicionamento na defesa dos povos ind?genas, o debate sobre a escravid?o e a busca por uma coloniza??o pac?fica. Afinal, v?rios processos e din?micas anteriores a ele, e em seu momento alicer?avam pr?ticas e costumes que indicariam uma nova consci?ncia religiosa. Mesmo que, na perspectiva que Las Casas tenha aderido, fosse uma estrutura??o mais assimilacionista e ut?pica. Nesse contexto, a religi?o tornou-se refer?ncia de sentido da expans?o colonial, ao ser instrumentalizada como n?cleo que possibilitaria a suposta inferioridade das popula??es conquistadas. O que caracterizar? a identifica??o das pr?ticas religiosas dos povos ind?genas e africanos como idol?tricas, primitivas e irracionais. O que levar? ? pol?mica entre falsa e verdadeira religi?o. Expressa na chamada Controv?rsia de Valladolid (1550-1551), tendo como pano de fundo as ocorr?ncias da Reforma Protestante, as novas posturas no interno das ordens religiosas, assim, como as religiosidades das novas popula??es conquistadas, sua resist?ncia e o processo de toler?ncia religiosa.
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Wierciochin, Grzegorz. "La construction de la notion de tolérance chez Sébastien Castellion : approche lexicale et sémantique (écrits français et latins autour de 1550)." Thesis, Le Mans, 2016. http://www.theses.fr/2016LEMA3002.
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Au XVIe siècle en Europe, les divisions religieuses au sein de la Chrétienté se répercutent au niveau littéraire dans des débats polémiques extrêmement vifs où les thèmes du blasphème, de l'hérésie, de l'hétérodoxie et de la déviance occupent une place majeure. Dans ce climat d'intolérance, se construit, difficilement, sous des plumes isolées comme celle du calviniste dissident Castellion (1515-1563), exilé à Genève, puis réfugié à Bâle, une tolérance pré-moderne qui n'est pas celle des Lumières. Les ouvrages polémiques de Sébastien Castellion ont eu tendance à être occultés par ses traductions de la Bible qui le firent reconnaître comme l'un des pionniers de la critique biblique (traduction intégrale de la Bible du grec en latin, 1551, puis du grec en français, 1555). Or dans ces mêmes années, Castellion a subi les attaquesdes calvinistes pour avoir pris la défense de Michel Servet (1553), ce qui se traduisit par la rédaction de l'Historia de morte Serveti, du De Haereticis / Traité des Hérétiques (1554) et d'autres traités publiés à titre posthume (Contra libellum Calvini). Ces textes publiés parfois sous d'autres noms (Martin Bellie / Georges Kleinberg / Basile Montfort) sont plus que des réponses circonstancielles à des opuscules de Calvin ou à des conceptions portées par Bèze. La conception de latolérance qu'ils expriment (sur fond de scepticisme doctrinal, aux dires de ses adversaires) est représentative d'un courant de pensée particulier. La recherche récente a montré que la structure argumentative, grammaticale et lexicale des écritsfrançais et latins de Sébastien Castellion révèle des propriétés originales dont l'analyse aide à mieux comprendre l'outillage mental des contemporains face aux enjeux théologiques et éthiques que posait le pluralisme confessionnel et doctrinal. Une étude lexicologique et sémantique de ces textes de combat réalisée avec l'aide d'outils nouveaux comme un logiciel de textométrie permet de renouveler nos connaissances sur une histoire de la tolérance qui reste très instructivepour l'époque contemporaineIn the 16th century in Europe, religious divisions of christianity erupt in vigorous polemic debates which are fought in literature. The themes of blasphemy, heresy, heterodoxy and deviance become paradigmatic for the political and social changes of the century. In this very special context, a pre-modern idea of tolerance arises in the writings of a few thinkers, like Sebastian Castellio, a former calvinist who veered away from the orthodoxy in Geneva and who took refuge in Basle.The polemical writings of Castellio vanish behind his tranlations of the Bible in latin (1551) and in french (1555), who made of him one of the first critics of the holy scripture. But in the same years, Castellio is violently attacked by the calvinists party for having defended Michael Servetus (1553): a polemic debate on the impunity of heretics breaks out between John Calvinand Sebastian Castellio, who writes his Historia de Morte Serveti and De haereticis / Traité des hérétiques (1554), and other texts which are edited after his death (Contra libellum Calvini) in order to defend his conviction of freedom of conscience. These writings, partly published under pseudonym (Martin Bellius / Georges Kleinberg / Basile Montford) are more then simple answers of circumstance to the texts of Calvin and Théodore de Bèze. They express an idea oftolerance (based on a doctrinal scepticism, as say his adverseries) which is representative for a particular thinking. Recent research has shown that the grammatical, linguistical and logical structure of Castellio's french and latin writings presents a number of original properties. Their analysis can contribute to understand the contemporary mental tools for dealingwith ethical and theological challanges of confesional and doctrinal pluralism. A semantical and lexicological study with a recent texometrical software tool (TXM) allows us to discover new aspects of the history of tolerance, which are revealing for our own century
Im 16. Jahrhundert zeigen sich die religiösen Spaltungen des Christentums in lebhaften polemischen Debatten in der Literatur. Die Themen der Abweichung, der Blasphemie, der Ketzerei und der Heterodoxie werden paradigmatisch für die politischen und sozialen Spannungen der Epoche. In diesem Klima der Unversöhnlichkeit entsteht allmählich der Gedanke vormoderner Toleranz. Die polemischen Schriften des calvinistischen Abweichlers Sebastian Castellio, der in Basel im Exil lebt, werden von seinen beiden Bibelübersetzungen (1551 lateinisch, 1555 französisch) überschattet, die den Nonkonformisten zu einem der ersten kritischen Bibelübersetzer gemacht haben. Nichtsdestoweniger ist Castellio 1553 heftigsten Angriffen der Calvinisten ausgesetzt, da er in seinen Schriften Michael Servetus verteidigt, der kurz zuvor in Genf als Ketzer verbrannt worden ist. Die heftige Polemik zwischen Johannes Calvin und Sebastian Castellio äussert sich in seinen Schriften Historia de Morte Serveti und De haereticis / Traité des hérétiques (1554), sowie in anderen Texten, die posthum veröffentlicht werden (Contra libellum Calvini). Diese Texte, die teilweise unter einem Pseudonym erscheinen (Martinus Bellius / Georges Kleinberg / Basilius Montfort), sind mehr als nur anlassbezogene Antworten auf die doktrinären Schriften Calvins und Theodor Bezas. Die Konzeption der Toleranz, die Castellio darin entwickelt, und die sich laut seinenGegnern auf einen Skeptizismus gegenüber den konfessionellen Lehren gründet, ist repräsentativ für ein besonderes Menschen- und Weltbild. Die jüngste Forschung hat aufgezeigt, dass die grammatikalische, argumentative und lexikalische Struktur des Texte Sebastian Castellios einzigartige Eigenheiten besitzt, deren Analyse zu einem besseren Verständnis der „geistigen Werkzeuge“ der Zeitgenossen angesichts der theologischen und ethischen Umwälzungen der konfessionellen Epoche beitragen kann. Die semantische und lexikologische Untersuchung der Kampfschriften Castellios anhand einer neuen Software für Textometrie (TXM) wirft ein neues Licht auf die Geschichte der Toleranz, die für unsere Epoche wegweisend ist
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Phalen, William J. "But they did not build this house the attitude of evangelical protestantism towards immigration to the United States, 1800-1924 /." 2010. http://hdl.rutgers.edu/1782.2/rucore10001600001.ETD.000052142.
Full textBooks on the topic "Religious tolerance – history"
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McKay, David, Ruud Priem, Xander van Eck, and Beverley Jackson. Traits of tolerance: Religious tolerance in the Golden Age. Zwolle: WBOOKS, 2013.
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Corrigan, John. Religious intolerance in America: A documentary history. Chapel Hill: University of North Carolina Press, 2010.
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1952-, Corrigan John, and Neal Lynn S, eds. Religious intolerance in America: A documentary history. Chapel Hill, NC: University of North Carolina Press, 2010.
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Hunt, Maurice. Shakespeare's religious allusiveness: Its play and tolerance. Aldershot, Hants, England: Ashgate, 2003.
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Christian, Laursen John, and Nederman Cary J, eds. Beyond the persecuting society: Religious toleration before the Enlightenment. Philadelphia: University of Pennsylvania Press, 1998.
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Michel, Cornaton, ed. La tolérance au risque de l'histoire: De Voltaire à nos jours. Lyon: ALEAS, 1995.
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Berg, Johannes van den. The idea of tolerance and the Act of Toleration. London: Dr. Williams's Trust, 1989.
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Berg, Johannes van den. The idea of tolerance and the act of toleration. London: Dr. Williams's Trust, 1989.
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Christian, Laursen John, ed. Religious toleration: "the variety of rites" from Cyrus to Defoe. New York: St. Martin's Press, 1999.
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Corrigan, John. Religious intolerance in America: A documentary history. Chapel Hill: University of North Carolina Press, 2010.
Find full textBook chapters on the topic "Religious tolerance – history"
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Selwood, Jacob. "Present at the Creation: Diaspora, Hybridity and the Place of Jews in the History of English Toleration." In Religious Tolerance in the Atlantic World, 193–213. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137028044_9.
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Guzowski, Piotr. "Eastward Migration in European History: The Interplay of Economic and Environmental Opportunities." In Perspectives on Public Policy in Societal-Environmental Crises, 325–32. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-94137-6_21.
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AbstractDuring the preindustrial era one of the major migration waves headed eastward to Eastern Europe, where scores of migrants, in their pursuit of happiness, hoped to fulfil their dreams, have their own farm or set up a company, achieve a higher social status, and benefit from religious freedom and tolerance. The first wave of migration was connected with German colonization and the establishment of settlements following the German law. The alluringly large expanses of “pristine” land, together with tax privileges and the prospects of relative autonomy, attracted scores of bold, enterprising and hard-working settlers to relocate to the East. Most of them were peasants and townsfolk from the German states and the Netherlands, but there were also Jews escaping discrimination in Western Europe as well as West-European Protestants and Catholics attracted by religious tolerance in the East. Prospects of freedom and economic success encouraged them all to choose Poland and the Polish-Lithuanian Commonwealth as their second homeland.
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Schwartz, Stuart B. "Some Reflections on the Social History of Religious Tolerance in Spain, Portugal, and their Atlantic Empires." In Pathways through Early Modern Christianities, 155–84. Köln: Böhlau Verlag, 2023. http://dx.doi.org/10.7788/9783412526085.155.
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McGraw, Barbara A., and James T. Richardson. "Tolerance and Intolerance in the History of Religious Liberty Jurisprudence in the United States and the Implementation of RFRA and RLUIPA." In Secularization, Desecularization, and Toleration, 233–56. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54046-3_12.
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Schäufele, Wolf-Friedrich. "Einleitung: Religion – Toleranz – Historie." In Veröffentlichungen des Instituts für Europäische Geschichte Mainz Beihefte, 1–6. Göttingen: Vandenhoeck & Ruprecht, 2022. http://dx.doi.org/10.13109/9783666100963.1.
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Donohue, Christopher. "“A Mountain of Nonsense”? Czech and Slovenian Receptions of Materialism and Vitalism from c. 1860s to the First World War." In History, Philosophy and Theory of the Life Sciences, 67–84. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-12604-8_5.
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AbstractIn general, historians of science and historians of ideas do not focus on critical appraisals of scientific ideas such as vitalism and materialism from Catholic intellectuals in eastern and southeastern Europe, nor is there much comparative work available on how significant European ideas in the life sciences such as materialism and vitalism were understood and received outside of France, Germany, Italy and the UK. Insofar as such treatments are available, they focus on the contributions of nineteenth century vitalism and materialism to later twentieth ideologies, as well as trace the interactions of vitalism and various intersections with the development of genetics and evolutionary biology see Mosse (The culture of Western Europe: the nineteenth and twentieth centuries. Westview Press, Boulder, 1988, Toward the final solution: a history of European racism. Howard Fertig Publisher, New York, 1978; Turda et al., Crafting humans: from genesis to eugenics and beyond. V&R Unipress, Goettingen, 2013). English and American eugenicists (such as William Caleb Saleeby), and scores of others underscored the importance of vitalism to the future science of “eugenics” (Saleeby, The progress of eugenics. Cassell, New York, 1914). Little has been written on materialism qua materialism or vitalism qua vitalism in eastern Europe.The Czech and Slovene cases are interesting for comparison insofar as both had national awakenings in the middle of the nineteenth century which were linguistic and scientific, while also being religious in nature (on the Czech case see David, Realism, tolerance, and liberalism in the Czech National awakening: legacies of the Bohemian reformation. Johns Hopkins University Press, Baltimore, 2010; on the Slovene case see Kann and David, Peoples of the Eastern Habsburg Lands, 1526-1918. University of Washington Press, Washington, 2010). In the case of many Catholic writers writing in Moravia, there are not only slight noticeable differences in word-choice and construction but a greater influence of scholastic Latin, all the more so in the works of nineteenth century Czech priests and bishops.In this case, German, Latin and literary Czech coexisted in the same texts. Thus, the presence of these three languages throws caution on the work on the work of Michael Gordin, who argues that scientific language went from Latin to German to vernacular. In Czech, Slovenian and Croatian cases, all three coexisted quite happily until the First World War, with the decades from the 1840s to the 1880s being particularly suited to linguistic flexibility, where oftentimes writers would put in parentheses a Latin or German word to make the meaning clear to the audience. Note however that these multiple paraphrases were often polemical in the case of discussions of materialism and vitalism.In Slovenia Čas (Time or The Times) ran from 1907 to 1942, running under the muscular editorship of Fr. Aleš Ušeničnik (1868–1952) devoted hundreds of pages often penned by Ušeničnik himself or his close collaborators to wide-ranging discussions of vitalism, materialism and its implied social and societal consequences. Like their Czech counterparts Fr. Matěj Procházka (1811–1889) and Fr. Antonín LenzMaterialismMechanismDynamism (1829–1901), materialism was often conjoined with "pantheism" and immorality. In both the Czech and the Slovene cases, materialism was viewed as a deep theological problem, as it made the Catholic account of the transformation of the Eucharistic sacrifice into the real presence untenable. In the Czech case, materialism was often conjoined with “bestiality” (bestialnost) and radical politics, especially agrarianism, while in the case of Ušeničnik and Slovene writers, materialism was conjoined with “parliamentarianism” and “democracy.” There is too an unexamined dialogue on vitalism, materialism and pan-Slavism which needs to be explored.Writing in 1914 in a review of O bistvu življenja (Concerning the essence of life) by the controversial Croatian biologist Boris Zarnik) Ušeničnik underscored that vitalism was an speculative outlook because it left the field of positive science and entered the speculative realm of philosophy. Ušeničnik writes that it was “Too bad” that Zarnik “tackles” the question of vitalism, as his zoological opinions are interesting but his philosophy was not “successful”. Ušeničnik concluded that vitalism was a rather old idea, which belonged more to the realm of philosophy and Thomistic theology then biology. It nonetheless seemed to provide a solution for the particular characteristics of life, especially its individuality. It was certainly preferable to all the dangers that materialism presented. Likewise in the Czech case, Emmanuel Radl (1873–1942) spent much of his life extolling the virtues of vitalism, up until his death in home confinement during the Nazi Protectorate. Vitalism too became bound up in the late nineteenth century rediscovery of early modern philosophy, which became an essential part of the development of new scientific consciousness and linguistic awareness right before the First World War in the Czech lands. Thus, by comparing the reception of these ideas together in two countries separated by ‘nationality’ but bounded by religion and active engagement with French and German ideas (especially Driesch), we can reconstruct not only receptions of vitalism and materialism, but articulate their political and theological valances.
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Eriksen, Thomas Hylland, and Martina Visentin. "Threats to Diversity in a Overheated World." In Acceleration and Cultural Change, 27–45. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-33099-5_3.
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AbstractMost of Eriksen’s research over the years has somehow or other dealt with the local implications of globalization. He has looked at ethnic dynamics, the challenges of forging national identities, creolization and cosmopolitanism, the legacies of plantation societies and, more recently, climate change in the era of ‘accelerated acceleration’. Here we want to talk not just about cultural diversity and not just look at biological diversity, but both, because he believes that there are some important pattern resemblances between biological and cultural diversity. And many of the same forces militate against that and threaten to create a flattened world with less diversity, less difference. And, obviously, there is a concern for the future. We need to have an open ended future with different options, maximum flexibility and the current situation with more homogenization. We live in a time when there are important events taking place, too, from climate change to environmental destruction, and we need to do something about that. In order to show options and possibilities for the future, we have to focus on diversity because complex problems need diverse answers.Martina: I would like to start with a passion of mine to get into one of your main research themes: diversity. I’m a Marvel fan and, what is emerging, is a reduction of what Marvel has always been about: diversity in comics. There seems to be a standardization that reduces the specificity of each superhero and so it seems that everyone is the same in a kind of indifference of difference. So in this hyper-diversity, I think there is also a reduction of diversity. Do you see something similar in your studies as well?Thomas: It’s a great example, and it could be useful to look briefly at the history of thought about diversity and the way in which it’s suddenly come onto the agenda in a huge way. If you take a look at the number of journal articles about diversity and related concepts, the result is stunning. Before 1990, the concept was not much used. In the last 30 years or so, it’s positively exploded. You now find massive research on biodiversity, cultural diversity, agro-biodiversity, biocultural diversity, indigenous diversity and so on. You’ll also notice that the growth curve has this ‘overheating shape’ indicating exponential growth in the use of the terms. And why is this? Well, I think this has something to do with what Hegel described when he said that ‘the owl of Minerva flies at dusk,’ which is to say that it is only when a phenomenon is being threatened or even gone that it catches widespread attention. Regarding diversity, we may be witnessing this mechanism. The extreme interest in diversity talk since around 1990 is largely a result of its loss which became increasingly noticeable since the beginning of the overheating years in the early 1990s. So many things happened at the same time, more or less. I was just reminded yesterday of the fact that Nelson Mandela was released almost exactly a year after the fall of the Berlin Wall. There were many major events taking place, seemingly independently of each other, in different parts of the world. This has something to do with what you’re talking about, because yes, I think you’re right, there has been a reduction of many kinds of diversity.So when we speak of superdiversity, which we do sometimes in migration studies (Vertovec, 2023), we’re really mainly talking about people who are diverse in the same ways, or rather people who are diverse in compatible ways. They all fit into the template of modernity. So the big paradox here of identity politics is that it expresses similarity more than difference. It’s not really about cultural difference because they rely on a shared language for talking about cultural difference. So in other words, in order to show how different you are from everybody else, you first have to become quite similar. Otherwise, there is a real risk that we’d end up like Ludwig Wittgenstein’s lion. In Philosophical Investigations (Wittgenstein, 1983), he remarks that if a lion could talk, we wouldn’t understand what it was saying. Lévi-Strauss actually says something similar in Tristes Tropiques (Lévi-Strauss, 1976) where he describes meeting an Amazonian people, I think it was the Nambikwara, who are so close that he could touch them, and yet it is as though there were a glass wall between them. That’s real diversity. It’s different in a way that makes translation difficult. And it’s another world. It’s a different ontology.These days, I’m reading a book by Leslie Bank and Nellie Sharpley about the Coronavirus pandemic in South Africa (Bank & Sharpley, 2022), and there are rural communities in the Eastern Cape which don’t trust biomedicine, so many refuse vaccinations. They resist it. They don’t trust it. Perhaps they trust traditional remedies slightly more. This was and is the situation with HIV-AIDS as well. This is a kind of diversity which is understandable and translateable, yet fundamental. You know, there are really different ways in which we see the Cosmos and the universe. So if you take the Marvel films, they’ve really sort of renovated and renewed the superhero phenomenon, which was almost dead when they began to revive it. As a kid around 1970, I was an avid reader of Superman and Batman. I also read a lot of Donald Duck and incidentally, a passion for i paperi and the Donald/Paperino universe is one curious commonality between Italy and Norway. Anyway, with the superheroes, everybody was very white. They represented a the white, conservative version of America. In the renewed Marvel universe, there are lots of literally very strong women, who are independent agents and not just pretty appendages to the men as they had often been in the past. You also had people with different cultural and racial identities. The Black Panther of Wakanda and all the mythology which went with it are very popular in many African countries. It’s huge in Nigeria, for example, and seems to add to the existing diversity. But then again, as we were saying and as you observed, these characters are diverse in comparable within a uniform framework, a pretty rigid cultural grammar which presupposes individualism: there are no very deep cultural differences in the way they see the world. So that’s the new kind of diversity, which really consists more of talking about diversity than being diverse. I should add that the superdiversity perspective is very useful, and I have often drawn on it myself in research on cultural complexity. But it remains framed within the language of modernity.Martina: What you just said makes me think of contradictory dimensions that are, however, held together by the same gaze. How is it that your approach helps hold together processes that nevertheless tell us the same thing about the concept of diversity?Thomas: When we talk about diversity, it may be fruitful to look at it from a different angle. We could look at traditional knowledge and bodily skills among indigenous peoples, for example, and ideas about nature and the afterlife. Typically, some would immediately object that this is wrong and we are right and they should learn science and should go to school, period. But that’s not the point when we approach them as scholars, because then we try to understand their worlds from within and you realize that this world is experienced and perceived in ways which are quite different from ours. One of the big debates in anthropology for a number of years now has concerned the relationship between culture and nature after Lévi-Strauss, the greatest anthropological theorist of the last century. His view was that all cultures have a clear distinction between culture and nature, which is allegedly a universal way of creating order. This view has been challenged by people who have done serious ethnographic work on the issue, from my Oslo colleague Signe Howell’s work in Malaysia to studies in Melanesia, but perhaps mainly in the Amazon, where anthropologists argue that there are many ways of conceptualising the relationship between humans and everything else. Many of these world-views are quite ecological in character. They see us as participants in the same universe as other animals, plants and even rocks and rivers, and might point out that ‘the land does not belong to us – we belong to the land’. That makes for a very different relationship to nature than the predatory, exploitative form typical of capitalist modernity. In other words, in these cultural worlds, there is no clear boundary between us humans and non-humans. If you go in that direction, you will discover that in fact, cultural diversity is about much more than giving rights to minorities and celebrating National Day in different ethnic costumes, or even establishing religious tolerance. That way of talking about diversity is useful, but it should not detract attention from deeper and older forms of diversity.
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Oyeweso, Siyan. "2 Kingship and Religion: An Introduction to the History of Ede." In Beyond Religious Tolerance, 31–56. Boydell and Brewer, 2017. http://dx.doi.org/10.1515/9781782049999-007.
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"History lessons on religious tolerance and religious freedom." In Promoting Religious Freedom in an Age of Intolerance, 26–47. Edward Elgar Publishing, 2022. http://dx.doi.org/10.4337/9781803925875.00007.
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MacPhail, Eric. "Erasmus in the History of Religious Tolerance." In A Companion to Erasmus, 162–80. BRILL, 2023. http://dx.doi.org/10.1163/9789004539686_011.
Full textConference papers on the topic "Religious tolerance – history"
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Goicu-Cealmof, Simona. "Multicultural urbanonyms in Timişoara." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/36.
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The urbanonyms in Timişoara testify to the history of this city: the rule of Charles Robert of Anjou and John Hunyadi (Castelul Huniade), the Habsburg governance (Iosefin, Elisabetin), the royal rule of interwar Romania (Parcul „Regina Maria”), the communist regime (Liceul „Nikos Beloianis”), the post-communist governance (Piaţa Victoriei). The names of high schools are indicative of the ethnic and religious tolerance specific to Timişoara (Liceul Teoretic „Nikolaus Lenau”, Liceul Teoretic Maghiar „Bartók Béla”, Liceul Teoretic Sârbesc „Dositei Obradovici”, Liceul Teologic Romano-Catolic „Gerhardinum”).
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Ahmad, Nur, Akhmad Junaidi, Muhamad Alfarisi, and Nurul Tastia. "The Edi Mancoro’s Religious Tolerances Model in Countering Digital Radicalism." In Proceedings of the First International Conference on Islamic History and Civilization, ICON-ISHIC 2020, 14 October, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.14-10-2020.2303842.
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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.