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Relevant bibliographies by topics / Religous groups

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Academic literature on the topic 'Religous groups'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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Journal articles on the topic "Religous groups"

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Hasyim, Syafiq. "FATWA ALIRAN SESAT DAN POLITIK HUKUM MAJELIS ULAMA INDONESIA (MUI)." Al-Ahkam 25, no. 2 (October 24, 2015): 241. http://dx.doi.org/10.21580/ahkam.2015.25.2.810.

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MUI (The Indonesian Council of Ulama) is an institution established by the government of Indonesia that one of its functions is to formulate religious fatwas. The existence of the MUI as the representatives of various religious organizations, and therefore claimed to be the big tent of Muslims, became the basis for the existence of these functions. Nevertheless MUI’s fatwas on religious denominations in Indonesia, is considered partly responsible for the occurrence of discriminatory behavior and violence based on religion. This article would like to see the political aspects of the law on the MUI’s fatwas about the deviant groups which is considered as a barrier of religous freedom in Indonesia and at the same time as the trigger acts of violence based on religion. MUI’s fatwas about the deviant groups can be analyzed in at least two approaches. First, in the perspective of the discourse of blasphemy, and second from the perspective of the discourse of legal pluralism, institutionalizing MUI, and theology.

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Thomas, Paul Brian. "Bible Lessons with Raëël: On Religious Appropriation in ET-Inspired Religions." Nova Religio 14, no. 2 (November 1, 2010): 6–13. http://dx.doi.org/10.1525/nr.2010.14.2.6.

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As an introduction to Nova Religio's special issue on ET-inspired (UFO) religions, this article maintains that despite less media attention since the furor surrounding the Heaven's Gate suicides, ET-inspired religions are still active. Moreover, increasing speculation linking extraterrestrials to 2012 apocalyptic scenarios, coupled with a significant percentage of the population who believe in extraterrestrial visitation, seems to indicate that purveyors of ET-inspired religious perspectives will continue to have a market. Rather than focusing upon the "strange" and seemingly "bizarre" nature of these religious groups, the articles in this special issue endeavor to demonstrate how members of ET-inspired religions appropriate materials and theological ideas from widely-accepted mainstream religious traditions. This article maintains that the value of such an approach lies in bridging the gulf between normalized religious perspectives and the marginalized religious "other."

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Robbins, Thomas. "Perspective New Religions and Alternative Religions." Nova Religio 8, no. 3 (March 1, 2005): 104–11. http://dx.doi.org/10.1525/nr.2005.8.3.104.

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A degree of incoherence has marked discourse about "new religions." This is partly related to the tendency to equate "new religions" with "alternative religions," as if they were identical phenomena. Intrinsic conceptions of "new religious movements" emphasize internal properties such as first generation membership. Extrinsic, relational conceptions shift the focus to the group's lack of alignment with dominant sociocultural patterns. But some "misaligned" groups may not be chronologically "new," while some "new" groups may actually be well aligned. Lack of alignment should be treated as the hallmark of "alternative religions," which may or may not be (intrinsically defined) "new religions." However, in the relatively tolerant United States, persisting religions tend to become aligned quickly, such that it is mainly organizationally new religions which lack alignment.

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Vijayalakshmi, M., J. M. Naidu, and B. Suryanarayana. "Blood groups, ABH saliva secretion and colour vision deficiency in Hindu castes and religious groups of West Godavari, Andhra Pradesh, India." Anthropologischer Anzeiger 52, no. 4 (December 13, 1994): 305–13. http://dx.doi.org/10.1127/anthranz/52/1994/305.

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Holland, Edward C. "Religious practice and belief in the Republic of Buryatia: comparing across faiths and national groups." Nationalities Papers 42, no. 1 (January 2014): 165–80. http://dx.doi.org/10.1080/00905992.2013.853032.

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Using results from a 2010 survey conducted in the Republic of Buryatia, this paper compares the responses of Russians and Buryats on questions of religious practice and belief, as well as the role of religion and religious organizations in the political sphere of contemporary Russia. Buryats more commonly identify with a religion and more frequently attend religious services in comparison to Russians living in the republic. There is greater consonance between the two groups on the public role of religion, with both Russians and Buryats generally supportive of the recent extension of religious education into schools and the creation of national holidays for all traditional religions, among other issues.

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Inoue, Nobutaka. "The Influence of Globalization on Japanese Religion." Journal of Religion in Japan 3, no. 2-3 (2014): 97–120. http://dx.doi.org/10.1163/22118349-00302002.

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The process of globalization has significantly and unprecedentedly influenced the activities, teachings, and many other aspects of religions within Japan since the 1980s. While Christian groups have been establishing churches in Japan since the nineteenth century, one now also sees various other religious groups including Muslims from a broad range of countries establishing branch churches and mosques of their own in the country. Meanwhile the many domestic modern new religions that were established during the modernization process now find themselves operating alongside even newer types of religious groups including hyper-religions. When one observes the religious life of ordinary Japanese these days, on the surface little may seem to have changed from before globalization developed in earnest. However, the pop subcultures of the younger generations have demonstrated a readiness to adopt and rearrange elements from religious and folk cultures alien to Japan even as they eschew elements from traditional folk life. The ways in which these foreign folk beliefs and their more magical elements have entered and spread in the country are often unpredictable. Thanks to globalization, the boundaries that once existed among Japanese religions—both among the traditional religions in particular and more generally throughout the religious world as a whole—are gradually dissolving.

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Ališauskienė, Milda. "Women’s Leadership in New Religions and the Question of Gender Equality in Post-Communist Lithuania." Nova Religio 24, no. 4 (May 1, 2021): 84–103. http://dx.doi.org/10.1525/nr.2021.24.4.84.

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This article discusses features of women’s religious leadership, social innovations, and transmission of existing gender relations patterns within diverse new religions in post-communist society in Lithuania. The article is based on participant observation in Pagan and Hindu-origin religious groups and interviews with women leaders of these groups. The narratives of women leading Pagan and Hindu religious groups in Lithuania reflected their agency, features of their leadership, and the basis for the construction of their religious authority. Research data showed that the women interviewed took leadership of their respective religious groups after gaining professional experience in their careers. Their agency was not permeated by feminist ideas, but instead the importance of men in their life choices was emphasized throughout their narratives. The three case studies indicate that female religious leadership in these new religions follows the tendency toward a return to patriarchal values in post-communist society in Lithuania, rather than moving towards an ideal of gender equality.

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Alyson M. Stone. "Thou Shalt Not: Treating Religious Trauma and Spiritual Harm With Combined Therapy." Group 37, no. 4 (2013): 323. http://dx.doi.org/10.13186/group.37.4.0323.

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Lebedev, V. Yu, and A. L. Bezrukov. "Choosing a religion in the context of specificity of a religious experience." Voprosy kul'turologii (Issues of Cultural Studies), no. 12 (November 7, 2020): 6–15. http://dx.doi.org/10.33920/nik-01-2012-01.

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The paper considers the process of choosing religion in a modern society. Factors that affect the behavior of an individual in the process of choosing religion are considered in the light of religious, psychological and social sciences. The classification of religions is divided into two types: personal experience religions and dogmatic religions. A modern man's motivation to be a follower of new religious movements is considered using the examples of neoprotestant, neohindu and neopagan religious groups.

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Pretorius, S. P. "Opposing abuse in religious high-demand groups in South Africa: the case study of the “prophet” of Hertzogville." Verbum et Ecclesia 28, no. 2 (September 21, 2007): 602–21. http://dx.doi.org/10.4102/ve.v28i2.1927.

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Since the new Constitution came into force, there has been an increase in the number of high-demand religious groups. The more accommodating and tolerant approach towards religions brought about by the Constitution has created a fertile environment for the development of alternative religious groups. In certain cases, unfortunately, this has resulted in the violation of other basic human rights within the confines of these groups. There is very little monitoring of the various religions in South Africa and these violations seem to be on the increase. A need arose to oppose the infringement of human rights in high-demand religious groups. The organisation RIGH (Rights of Individuals Grant Honour To) was established to address this need. This article aims, first, to point out how the exercising of one basic human right, in this particular case the right to freedom of religion as exercised in Hertzogville, led to the violation of other basic human rights. Secondly, it suggests ways of opposing the infringements on other basic human rights by high-demand religious groups.

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Dissertations / Theses on the topic "Religous groups"

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Young, Wendy Warren. "A North American human potential group in Britain : Werner Erhard and Associates, 1981-1991." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.294179.

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Hinze, Wesley Martin Tolbert Charles M. "Social trust, trust in Muslims, and American religion." Waco, Tex. : Baylor University, 2007. http://hdl.handle.net/2104/5131.

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Coles, Ryan Scott. "Religious Institutions and Entrepreneurship Among Marginalized Groups." BYU ScholarsArchive, 2014. https://scholarsarchive.byu.edu/etd/4143.

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The phenomenon of entrepreneurship has become increasingly important to civic and private leaders all over the world. In response to calls by scholars to develop theory on entrepreneurship by conducting systematic analyses of how specific institutions shape the entrepreneurial process, the current study explores how Muslim and Mormon religious institutions shape entrepreneurship for their adherents. Through observation and in-depth interviews with Muslim and Mormon entrepreneurs, the study found that religious institutions from both faiths shaped several important entrepreneurial phenomena: decision making, confidence and support, opportunity creation, and opportunity recognition, as well as management and other entrepreneurial skills. The study shows the contribution of institutional theory to understanding entrepreneurship, and proposes several contributions to theory on entrepreneurship. First, the study contributes to theory on the relationship between religion and entrepreneurship by proposing additional theoretical logic for the relationship. Second, the study contributes to understanding why certain individuals are able to bypass the shame inherent in the social deviance that can accompany entrepreneurship by proposing the concept of extra-social legitimacy.

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Francis, Matthew David. "Mapping the sacred : understanding the move to violence in religious and non-religious groups." Thesis, University of Leeds, 2011. http://etheses.whiterose.ac.uk/9272/.

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This research explores how groups make the transition from having strongly held beliefs, to having strongly held beliefs that legitimate violent action: the move to violence. Working from a number of case studies, I have produced a matrix of markers that helps us theorise about the causes of violent potentialities within groups. The case studies include Aum Shiru·ikyo, al Qaeda, the Red Army Faction as well as some non·violent counter·examples; Agonshu, Hizb ut·Tahrir in Uzbekistan and the Student Nonviolent Coordinating Committee. Through analysis of their statements, I have coded data into a numbe1· of market's that aim to capture information about the sacred boundaries of these groups. These boundaries refer to the non·negotiable beliefs and values of the groups, which they use to define themselves and their 'Other', and are developed out of a neo· Durkheimian discussion of society and the sacred. Mapping these sacred boundaries helps us to understand the nature of beliefs that groups will fight to defend. Concentrating on the sacred, which I argue can be located in secular as well as religious groups, ensures that the exploration of the move to violence in 1·eligious groups is not trapped in essentialised or dismissive accounts of definitions of religion and the causative role it plays within modernity. Together, the operationalisation of the sacred and the use of markers to locate it in the statements of groups form the model- the matrix - that I have constructed for this study. There are. then. two principal outcomes from this research. The first is a set of findings coming out of the exploration of the move to violence. The second is a model which I have demonstrated in use and which I suggest can be used in future research exploring the role of the sacred in modern society.

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Ravindran, Rajan. "Religious desecration and ethnic violence." Thesis, Monterey, Calif. : Naval Postgraduate School, 2006. http://bosun.nps.edu/uhtbin/hyperion.exe/06Dec%5FRavindran.pdf.

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Thesis (M.S. in Defense Analysis)--Naval Postgraduate School, December 2006.
Thesis Advisor(s): Anna Simons. "December 2006." Includes bibliographical references (p. 59-66). Also available in print.

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Lockler, Tori Chambers. "Radical Religious Groups and Government Policy: A Critical Evaluation." [Tampa, Fla.] : University of South Florida, 2004. http://purl.fcla.edu/fcla/etd/SFE0000447.

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Flynn, JoAnne Irene. "Religious social support groups: Strengthening leadership with communication competence." CSUSB ScholarWorks, 2008. https://scholarworks.lib.csusb.edu/etd-project/3345.

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This project involved the development of a training manual for religious small group leaders to become competent communicators of support, and to understand the nature and role of crisis groups for the purpose of supporting members in crisis.

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Reddy, Mike Megrove. "Communication in Christian groups from movements to organisations." Thesis, University of Zululand, 2004. http://hdl.handle.net/10530/456.

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A dissertation submitted in fulfillment of the requirements for the degree of D. Litt. In Communication Science University of Zululand, 2004.
This dissertation reports the results of a study made of the forms of communication employed by Judaeo-Christian religious groups when they saw themselves as movements, compared to when they had become organisations. Beginning with ancient Israel, the study documents how forms of communication become elaborated during the organisational phase of groups' existence. The forms of communication used in Christian religious groups are documented from the rime of the eady Christian Church, through the Reformation period, through the 17* century to present-day Christian groups. The dissertation also reports as a case study an empirical analysis of the forms of communication used by the Cell Church and churches with cell groups, both of which are inter-denominational and host regular informal gatherings. It is found that these gatherings display the onset phase characteristics of Christian movements. From a theoretical point of view the research reported here provides evidence in support for the following Christian Religious Communications Hypothesis: Christian religious groups will use a limited number offorms of communication when they perceive themselves as movements and they will expand their forms of communication, as they become organisations, which forms special instance of Klopper (2003)'s general Theory of the Optimisation of Human Communication: Humans optimise a variety of forms of communication within a culture, to ensure immediate direct personal survival and to maintain their culture as a fongterm indirect survival strategy. By confirming the validity of the Christian Religious Communications Hypothesis, the research findings also provide indirect validation for Klopper's general Theory of the Optimisation of Human Communication.

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Dreher, Kevin Clark. "College Student Vulnerability to Harmful Religious Groups Based on Perceptions." Digital Commons @ East Tennessee State University, 2008. https://dc.etsu.edu/etd/1957.

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This study was conducted in an attempt to understand which, if any, groups of college students are susceptible to cult influence based on false perceptions. Religion is a powerful practice that, if used for the wrong reasons, can influence a person to dissolve social and financial relationships with family, friends, and the surrounding community. Surveys were given to randomly selected cluster samples of students currently enrolled at the university. These surveys consisted of demographic questions and a scale designed to measure perceptions. Also devised was a scale to measure traits of depression. Both bivariate and multivariate analysis showed that the depression scale was more significant than the perceptions scale in measuring vulnerability.

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Grossman, Rachel. "Lesbian, Gay, and Bisexual Adults’ Experiences with Supportive Religious Groups." Antioch University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1614716918607381.

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Books on the topic "Religous groups"

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Small group outreach: Turning groups inside out. Downers Grove, Ill: InterVarsity Press, 1998.

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Weber, Paul J. U.S. religious interest groups: Institutional profiles. Westport, Conn: Greenwood Press, 1994.

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Church members and nontraditional religious groups. Nashville, Tenn: Broadman Press, 1985.

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China's ethnic groups and religions. [Beijing]: China intercontinental press, 2010.

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Zheng, Qian. China's ethnic groups and religions. Singapore: Cengage Learning Asia, 2011.

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Simple small groups: A user-friendly guide for small group leaders. Grand Rapids, MI: Baker Books, 2008.

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Neumann, Mikel. Home groups for urban cultures: Biblical small group ministry on five continents. Pasadena, Calif: William Carey Library, 1999.

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Ellwood, Robert S. Religious and spiritual groups in modern America. 2nd ed. Englewood Cliffs, N.J: Prentice Hall, 1988.

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1968-, Peppers Jenn, ed. Finding the flow: A guide for small group facilitators. Downers Grove, IL: InterVarsity Press, 2008.

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Nduka, Ikechukwu Mike. Al-ʻAsabiyya: A conflicting socio-religious factor in the modern times? : approximation of Nigeria's "groups-in-group" syndrome. Würzburg: Echter, 1998.

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Book chapters on the topic "Religous groups"

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Gould, Cherry. "Religious Groups." In Teacher Information Pack 3: Parent and Home, 101–16. London: Macmillan Education UK, 1985. http://dx.doi.org/10.1007/978-1-349-09001-3_12.

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Pahl, Jon. "Violence from Religious Groups." In International Handbook of Violence Research, 323–38. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-0-306-48039-3_17.

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Bondyrev, Igor V., Zurab V. Davitashvili, and Vijay P. Singh. "Ethnic Groups and Religions." In World Regional Geography Book Series, 33–38. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-05413-1_4.

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Montefiore, Hugh. "Religious Experience." In Reclaiming the High Ground, 1–10. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20992-7_1.

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Torry, Malcolm. "Managing Groups." In Managing Religion: The Management of Christian Religious and Faith-Based Organizations, 145–75. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137394668_6.

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Hertzke, Allen D., Laura R. Olson, Kevin R. den Dulk, and Robert Booth Fowler. "The politics of organized religious groups." In Religion and Politics in America, 210–51. Sixth Edition. | New York, NY : Routledge, 2019. | “New to the Sixth: Routledge, 2018. http://dx.doi.org/10.4324/9780429487910-8.

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Corley, Felix. "Religious Groups in the Soviet Union." In Religion in the Soviet Union, 4–12. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230390041_2.

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Bouma, Gary D., Rod Ling, and Douglas Pratt. "Minority Religious Groups and the State." In Religious Diversity in Southeast Asia and the Pacific, 209–30. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-90-481-3389-5_28.

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Melkonian-Hoover, Ruth M., and Lyman A. Kellstedt. "Immigration Attitudes Among American Religious Groups." In Evangelicals and Immigration, 87–111. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-98086-7_4.

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Mazzenga, Maria. "Introduction: American Religious Groups and Kristallnacht." In American Religious Responses to Kristallnacht, 1–12. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623309_1.

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Conference papers on the topic "Religous groups"

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Lister, Raymond. "A clandestine religious meeting." In Working group reports from ITiCSE. New York, New York, USA: ACM Press, 2004. http://dx.doi.org/10.1145/1044550.1041636.

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Omar, Asmah Haji, and Norazuna Norahim. "Lower and Upper Baram Sub-Groups: A Study of Linguistic Affiliation." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.3-5.

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It is not possible to determine the exact number of indigenous languages of Sarawak, one reason being the dialect-language dichotomy, as some isolects has not been ascertained. Ethnic labels may not reflect a linguistically homogenous group. That is to say that the language varieties spoken by an ethnic group may have a dialectal relationship with one another, or they may be heterogeneous, which means they are mutually unintelligible. This paper reports on the results of a lexicostatistic study that examines linguistic affiliation of a group of languages found along the Tinjar-Baram river basin, namely Berawan, Bakong, Narom, Kiput, Dali,’ and Miriek, and also their links with Kenyah Long Terawan, Lepo’ Tau and Belait in nearby Brunei. The paper also traces their historical past and describes how languages spoken by these ethnolinguistic groups have become affiliated to each other. For some reason or another, e.g. migration in search of greener pastures, internal rivalry or/and conversion to modern religions, these indigenous communities are forced to move away from their original speech communities, and they call themselves by different names in their new localities, usually after the name of a river or a mountain. These factors and categorisation on the basis of similar cultural attributes have caused misinterpretation of the identity of the indigenous groups in the past. The paper will clarify some of the misconceptions regarding the ethnolinguistic groups in the region.

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Arafah, Sitti, and Basman Basman. "The Harmony Of Religious People Perspetive Of Christian Group: Intra And Inter-Religious Relations In Ambon." In Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2-5 November 2020, Bogor, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.2-11-2020.2305076.

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Ahmedov, Ruslan, Ekaterina Voyde, Damir Ahmedov, and Evgeniya Manuilova. "Genesis of ethno-confessional organized criminal formations in Russia." In Development of legal systems in Russia and foreign countries: problems of theory and practice. ru: Publishing Center RIOR, 2021. http://dx.doi.org/10.29039/02061-6-38-44.

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The article is devoted to the study of the genesis of ethno-confessional organized crime groups in Russia. The characteristic features of such groups, their tasks and goals are considered. The reasons and history of the emergence of the first criminal ethno-confessional organizations in Russia. The relevance of the problem in the modern period of time. And also, it was concluded that at present, the primary task of the legislator should be the initiative to revise regulatory legal acts, expand the legal framework, in order to counteract this kind of negative social manifestations, taking into account the specifics of the development of modern religious organized crime groups.

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Jiang, Xia. "Study on the Religious Ritual Polyphonic Music of Tibetan Groups in Qiaoqi." In Proceedings of the 2nd International Conference on Art Studies: Science, Experience, Education (ICASSEE 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icassee-18.2018.30.

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Sihombing, Adison, and Muassomah Muassomah. "The Resistance of Social Groups: Religious Behavior Phenomena during Covid-19 Pandemic." In Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2-5 November 2020, Bogor, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.2-11-2020.2305072.

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Afandi, Ichlas Nanang. "Psychological Perspective Theories of Harmony of Ethno-Religious Group Relation." In 8th International Conference of Asian Association of Indigenous and Cultural Psychology (ICAAIP 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icaaip-17.2018.64.

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Bilalov, Mustafa. "Ethno-Cultural and Religious Grounds for Cognition and Education." In 2nd International Conference on Arts, Design and Contemporary Education. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icadce-16.2016.286.

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Yarullin, Ruslan Faridovich, and Anastasia Alexandrovna Semakina. "ETERMINATION OF TRADITIONAL ISLAMIC RELIGIOUSITY IN THE REPUBLIC OF TATARSTAN." In Russian science: actual researches and developments. Samara State University of Economics, 2020. http://dx.doi.org/10.46554/russian.science-2020.03-1-71/75.

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The article is devoted to the identification of traditional Islamic religiosity in the Republic of Tatarstan. The authors, using historical, comparative and causal analysis, determine the traditional religiosity of the region. Traditional religiosity will be understood as the religious movement that has had the greatest influence on the formation of the modern ethno-confessional situation in a particular region within the framework of a particular ethnic group.

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Alvarez, Christian, Laura Rozek, Hutcha Sriplung, and Alison M. Mondul. "Abstract 3272: Differences in prostate tumor characteristics and survival among religious groups in southern Thailand." In Proceedings: AACR Annual Meeting 2017; April 1-5, 2017; Washington, DC. American Association for Cancer Research, 2017. http://dx.doi.org/10.1158/1538-7445.am2017-3272.

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Reports on the topic "Religous groups"

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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: Evidence from India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.004.

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Around the world, people with disabilities can be the most marginalised in society. Having a disability and being a member of a religious minority or an excluded social group can compound the reasons why some people find themselves on the outskirts of social systems which normally provide financial and moral support and a sense of identity and belonging. A recent study from India found that identity markers such as religion, caste and gender can exacerbate the exclusion already experienced by people with disabilities. Taking deliberate steps to strengthen the social inclusion of people with disabilities who also come from minority religious groups and socioeconomically marginalised backgrounds can help them fulfil their potential to fully and effectively participle in society on an equal basis with others, and strengthen community ties, making the society in which they live more inclusive.

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Allouche, Jeremy, Harriet Hoffler, and Jeremy Lind. Humanitarianism and Religious Inequalities: Addressing a Blind Spot. Institute of Development Studies (IDS), October 2020. http://dx.doi.org/10.19088/creid.2020.002.

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Religious identity is critically important to consider in assessing patterns of displacement and the dynamics of conflict and peace-building, as well as programmatic and policy responses to humanitarian crises. Conflicts are frequently driven by discrimination and generate massive numbers of refugees and internally displaced persons (IDPs) as they flee from persecution and violence, whilst individuals or groups may be targeted for their identity or face insecurity during community activities. As a result, the relationship between diversity, inclusivity, and interdependence is key to developing approaches that address intersecting forms of insecurity experienced by religious minorities. This paper reviews current thinking and policy directions in understanding religious inequalities in humanitarian contexts and asks the following questions: 1) What are the implications of programming that is blind to religious inequalities? 2) How can humanitarian actors incorporate sensitivity to religious difference and persecution in their programming, and what are the challenges of doing so?

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

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

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Yusupov, Dilmurad. Deaf Uzbek Jehovah’s Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.008.

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This study explores how intersecting identities based on disability, ethnicity and religion impact the wellbeing of deaf Uzbek Jehovah’s Witnesses in post-Soviet Uzbekistan. By analysing the collected ethnographic data and semi-structured interviews with deaf people, Islamic religious figures, and state officials in the capital city Tashkent, it provides the case of how a reaction of a majority religious group to the freedom of religious belief contributes to the marginalisation and exclusion of religious deaf minorities who were converted from Islam to the Jehovah’s Witnesses. The paper argues that the insensitivity of the dominant Muslim communities to the freedom of religious belief of deaf Uzbek Christian converts excluded them from their project activities and allocation of resources provided by the newly established Islamic Endowment Public charity foundation ‘Vaqf’. Deaf people in Uzbekistan are often stigmatised and discriminated against based on their disability identity, and religious inequality may further exacerbate existing challenges, lead to unintended exclusionary tendencies within the local deaf communities, and ultimately inhibit the formation of collective deaf identity and agency to advocate for their legitimate rights and interests.

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Maheshwar, Seema. Experiences of Intersecting Inequalities for Poor Hindu Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.012.

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Through first-hand accounts of marginalisation and discrimination, the research paper in question explores the reality of life in Pakistan for poor Hindu women and girls who face intersecting and overlapping inequalities due to their religious identity, their gender and their caste. They carry a heavy burden among the marginalised groups in Pakistan, facing violence, discrimination and exclusion, lack of access to education, transportation and health care, along with occupational discrimination and a high threat of abduction, forced conversion and forced marriage.

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Carter, Becky. Strengthening Gender Equality in Decision-making in Somaliland. Institute of Development Studies (IDS), February 2021. http://dx.doi.org/10.19088/k4d.2021.078.

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This rapid review searched for literature on how and why women continue to struggle in Somaliland to achieve formal political representation and to take on informal decision-making roles on local peace and political matters, from community to national levels. Women’s participation in peacebuilding and political decision-making in Somaliland is very limited. A key barrier is the clan system underpinning Somaliland’s political settlement. Entrenched and politicised, patriarchal clans exclude women (and other minority groups) from formal and customary leadership and decision-making roles. Other contributing factors are conservative religious attitudes and traditional gender norms. Structural inequalities – such as low levels of education, lack of funds, and high levels of violence towards women and girls – impede women’s participation. Some women are more disempowered than others, such as women from minority clans and internally displaced women. However, there is increasing disillusionment with clan politicisation and a growing recognition of women’s value. There are opportunities for framing gender equality in local cultural and religious terms and supporting grassroots activism.

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Carter, Becky. Women’s and Girls’ Experiences of Security and Justice in Somaliland. Institute of Development Studies (IDS), February 2021. http://dx.doi.org/10.19088/k4d.2021.077.

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This rapid review seeks to provide an overview of the publicly available literature from the academic, donor, and non-government organisation sources on women’s and girls’ experiences of statutory and customary security and justice in Somaliland. In Somaliland women and girls experience poor security, with high rates of sexual and gender-based violence (SGBV), and significant barriers to gender equality in the pluralistic legal system. The predominant clan-based customary justice system, along with conservative social norms and religious beliefs, discriminates against women and girls, while weak formal state institutions are not able to deliver accessible and effective justice for vulnerable and marginalised groups. Social stigma silences SGBV survivors and their families, with many rape crimes resolved through customary compensation or marriage. National and international organisations have undertaken various activities to promote gender equality in security and justice, with support provided to formal and informal security and justice institutions and actors at national and local levels, as well as initiatives to empower women and girls.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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RESEARCH PRIORITIES: Western Balkans Snapshot. RESOLVE Network, October 2020. http://dx.doi.org/10.37805/rp2020.1.wb.

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Amidst the evolving threat of violent extremism (VE) worldwide, the Western Balkans face substantial challenges to social cohesion and stability. As elsewhere, narratives of religious, far right, and nationalist militancy resonate with vulnerable youth populations in Western Balkan countries where a history of ethnic, religious, and civil strife created a situation vulnerable to terrorist recruitment at home and abroad. Individuals who traveled to fight alongside violent extremist organizations abroad are returning to their home countries following the territorial losses of extremist groups in Syria and Iraq. At the same time, ethno-nationalist extremism continues to gain traction and expand across the region. While some of these topics have received increased attention in the current body of literature, others remain under-researched. Existing research topics also require more field research and deeper conceptual foundation. The resulting gaps in our collective understanding point to the need for further research on evolving social and VE dynamics in the Western Balkans. More rigorous and grounded research, in this regard, can help inform and improve efforts to prevent and counter violent extremism (P/CVE) in the region. In 2019, the RESOLVE Network convened local and international experts to discuss research gaps and develop a preliminary list of research priorities for P/CVE moving forward in the Western Balkans. The topics identified in this Research Priorities Snapshot reflect their collective expertise, in-depth understanding, and commitment to continued analysis of VE trends and dynamics in the region.

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