Journal articles: 'Religous groups'

1

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

2

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.

Full text

Abstract:

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."

APA, Harvard, Vancouver, ISO, and other styles

3

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

4

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

6

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

7

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

8

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

10

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

11

Sabara, Sabara, and Elce Yohana Kodina. "KERUKUNAN UMAT BERAGAMA DALAM PIKIRAN DAN PRAKTIK KELOMPOK KEAGAMAAN ISLAM DI JAYAPURA." Harmoni 19, no. 2 (December 31, 2020): 297–310. http://dx.doi.org/10.32488/harmoni.v19i2.442.

Full text

Abstract:

This research is intended to understand the perspective and practice of religious harmony among Islamic groups in City and Regency of Jayapura, Papua Province.The perspective and practice of harmony is placed in a social, cultural, political, and economic context.Research using qualitative approaches, interviews and observations became the main instruments in research.The results showed the Perspective of Islamic groups towards religious harmony was built through the process of meeting interactions in plural social spaces and intensive interactions to positive effects by Muslims to other religions, especially Christians.The principle of daasar that builds the perspective of religious harmony from Islamic groups is the principle of moderation and inclusion of Islam in building interactions with adherents of other religions that conform to the vision of Islam as rahmatan lil alamin religion.The practice of religious harmony displayed by Islamist groups in Jayapura is a reflection of their moderate vision of Islam in the form of an active tolerance through intensive dialogue and cooperation especially in religious celebrations.

APA, Harvard, Vancouver, ISO, and other styles

12

Sutrisno, Edy. "Aktualisasi Moderasi Beragama di Lembaga Pendidikan." Jurnal Bimas Islam 12, no. 2 (December 27, 2019): 323–48. http://dx.doi.org/10.37302/jbi.v12i2.113.

Full text

Abstract:

Indonesia adalah negara majemuk yang terdiri dari suku, ras dan agama, yang berbeda-beda sehingga diperlukan toleransi dalam memahami semua perbedaan yang ada, begitu juga pada lembaga pendidikan kultur warganya juga beraneka ragam. Oleh sebab itu moderasi beragama sangat tepat sekali diterapkan dalam kehidupan berbangsa dan bernegara terutama pada masyarakat yang multikultural. Moderasi beragama sebagai jalan tengah dalam mengadapi perbedaan baik kelompok ekstrem maupun fundamental. Untuk menerapkan moderasi beragama dimasyarakat multikultural yang perlu dilakukan adalah; menjadikan lembaga pendidikan sebagai basis laboratorium moderasi beragama dan melakukan pendekatan sosio-religius dalam beragama dan bernegara Kata Kunci: Moderasi Agama, Institusi, Pendidikan Indonesia is a pluralistic country consisting of different ethnicities, races and religions, so tolerance is needed in understanding all the differences that exist, as well as the cultural education institutions of its citizens are also diverse. Therefore religious moderation is very appropriate to be applied in national and state life, especially in multicultural societies, it is also expected that religious moderation is a middle way in dealing with differences in both extremes and fundamental groups. To implement religious moderation in multicultural societies, what needs to be done is; make educational institutions as a basis for religious moderation laboratories and take socio-religious approaches in religion and state. Keywords: The Religion Moderation, Education Institution

APA, Harvard, Vancouver, ISO, and other styles

13

Irons, Edward. "Falun Gong and the Sectarian Religion Paradigm." Nova Religio 6, no. 2 (April 1, 2003): 244–62. http://dx.doi.org/10.1525/nr.2003.6.2.244.

Full text

Abstract:

The sectarian paradigm places newly formed religious groups not sanctioned by the state into a category of sectarian (jiaopai). In imperial times such groups were treated as heterodox and banned officially. They nevertheless traditionally survived well in the margins of society, in provincial centers, or allied with newlyascendant social groups. This paper discusses Falun Gong in light of this paradigm. Falun Gong is compared with two other religious groups that to some extent also reflect the sectarian paradigm, Three in One and Yiguandao. The paper first introduces each group's history, then focuses on ideology as contained in doctrinal statements and writings. The sectarian model is found to be inadequate in analyzing newly arisen popular religions and trends in contemporary China. There are no apparent genetic links between many such groups, and ideas do not consistently overlap. The paper proposes an alternative model of new syncretic movements. This model looks beyond the adversarial stances implied by the sectarian rubric.

APA, Harvard, Vancouver, ISO, and other styles

14

Sutherland, Liam T. "Unity in Diversity." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 145. http://dx.doi.org/10.18792/jbasr.v20i0.34.

Full text

Abstract:

Interfaith Scotland (IFS) represents a substantial number of religious bodies in Scotland and the representation of non-Christian religious minorities is fundamental to the interfaith movement. In a country in which religious minorities make up a tiny fraction of the population, in comparison with England and other European countries, narratives of diversity have become more prominent in the public sphere. Interfaith Scotland has depended on the world religions paradigm to promote its version of religious pluralism as embodied in its structure and represented in its literature, reinforcing the equivalency and paramount importance of the ‘major traditions’, while groups which do not fit neatly into one of these traditions have no representation on the organisation’s governing board. On the other hand, the world religions approach means that religious groups like the Scottish Pagan Federation are re-made according to that mould in Interfaith literature, with stress on an overarching intellectualised tradition constructed from disparate sources. This closely parallels the processes out of which the world religions paradigm arose in the 19th century with the construction of ‘Hinduism’, ‘Buddhism’ and other world religions as discrete intellectualised traditions.

APA, Harvard, Vancouver, ISO, and other styles

15

Parboteeah, K. Praveen, Yongsun Paik, and John B. Cullen. "Religious Groups and Work Values." International Journal of Cross Cultural Management 9, no. 1 (April 2009): 51–67. http://dx.doi.org/10.1177/1470595808096674.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Wahyudi, Muhammad. "Gerakan Fajar Nusantara (GAFATAR) dan Agama Semitik: Antara Toleransi Agama dan Sinkretisme Agama." AT-TURAS: Jurnal Studi Keislaman 7, no. 2 (December 31, 2020): 206–17. http://dx.doi.org/10.33650/at-turas.v7i2.1498.

Full text

Abstract:

After the fall of Orde Baru, various religious sects emerged as if they were endless. Not only radical groups but also conservative groups and even splinter groups. These schools are present by offering solutions to various problems faced by society, from the economy to spiritual needs. Al-Qiyadah Al-Islamiyah, which was founded by Ahmad Mushaddeq, for example, is present in a society that is thirsty for spiritual needs. Gerakan Fajar Nusantara (Gafatar), which is a metamorphosis of the Millah Abraham (Komar) Community, is here to offer solutions to the problems of conflict between religious adherents that seem never to be finished in Indonesia. This New Religious Movement offers a new concept regarding the relations between Semitic religions. This movement considers that the differences between Semitic religions (Judaism, Christianity, and Islam) are only biological, not theological. This view is the concept of hyper-tolerance, which is the tolerance that crosses the boundaries that differentiate the respective Semitic religions. This view is one of the reasons for the Indonesian Ulema Council (MUI) to issue a heretical fatwa against Gafatar. The concept of tolerance that is relevant to building harmony between religious communities in Indonesia is the Agree in Disagreement offered by A. Mukti Ali, which is to believe that religion is the best religion without needing to blame other religions. This concept is in line with the values contained in Surah Al-Kafirun, namely allowing other parties to carry out their rituals of worship without the need to be confused with different religious teachings.Keywords: New Religious Movement, Gerakan Fajar Nusantara, Agree in Disagreement.

APA, Harvard, Vancouver, ISO, and other styles

17

Jindra, Ines W. "Religious Stage Development Among Converts to Different Religious Groups." International Journal for the Psychology of Religion 18, no. 3 (July 10, 2008): 195–215. http://dx.doi.org/10.1080/10508610802115768.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Kilbourne, Brock K., and James T. Richardson. "The communalization of religious experience in contemporary religious groups." Journal of Community Psychology 14, no. 2 (April 1986): 206–12. http://dx.doi.org/10.1002/1520-6629(198604)14:2<206::aid-jcop2290140211>3.0.co;2-8.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Bromley, David G., and J. Gordon Melton. "Reconceptualizing Types of Religious Organization." Nova Religio 15, no. 3 (February 1, 2012): 4–28. http://dx.doi.org/10.1525/nr.2012.15.3.4.

Full text

Abstract:

One important theoretical task in the study of religion is distinguishing among the different organizational forms that religious groups assume. The most influential typology of religious organization has been based upon distinctions of church, denomination, sect, and cult. However, the various formulations of this typology have proved problematic, theoretically and empirically, and of little use to new religions scholars. We propose a relational approach to categorizing religious groups based on the social and cultural relationship of a group to established institutions (including religion). This approach yields four types of tradition groups: dominant, sectarian, alternative, and emergent. We argue that a relationally based typology is particularly useful in mapping religious economies, conducting comparative analysis, and tracking the changing status of religious groups over time.

APA, Harvard, Vancouver, ISO, and other styles

20

Introvigne, Massimo. "New Religious Movements and the Visual Arts." Nova Religio 19, no. 4 (May 1, 2016): 3–13. http://dx.doi.org/10.1525/nr.2016.19.4.3.

Full text

Abstract:

Contrary to popular conceptions, modern artists are often religious. Some of them are part of mainstream religions including Catholicism, Protestantism, Judaism, and Islam. Others try to establish new religions and forms of spirituality based on art itself. A significant number of artists, while alienated from traditional religions, were either part of, or deeply influenced by, new religious movements and esoteric groups. Scholars have particularly focused on the influence of the Theosophical Society on the visual arts, but other movements have also been significant.

APA, Harvard, Vancouver, ISO, and other styles

21

Setiyawan, Imas Setiyawan, and Elfada Adella Hidayat. "Dialog Antar Umat Beragama Sebagai Piranti Menumbuhkan Sikap Toleransi." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 1 (January 5, 2018): 60–77. http://dx.doi.org/10.31538/almada.v1i1.142.

Full text

Abstract:

Inter-religious harmony has until now become a goal in the life of every human being. Where each individual or group continues to maintain an attitude of tolerance to always live peacefully in a country that has diverse ethnic groups, customs, culture and religion. Given that tolerance must be possessed by every human being on this earth. What about mutual respect, respecting the trust of others, and not forcing the truth to those who already have their own truth. Like religious tolerance, every human being must respect the worship procedure for other religions, teachings that they believe in in his religion and do not see one's religious background if he wants to help him. Dialogue, is one way for tolerance to be maintained in interfaith relations. With the dialogue between religious people, whether individuals or religious groups, it will be easier to express their thoughts without fear of arousing words of attacking one another. In every religion, such as Islam, Christianity, Buddhism, Hinduism, and Confucianism, views on tolerance and dialogue between religious groups are different. Although, it has the same meaning. Namely, both of them aim to continue to maintain the harmony of life between religious people. In this article, we will discuss interfaith dialogue, tolerance and dialogue in the perspective of religions. Also how can dialogue be a moral to foster an attitude of enthusiasm among religious people.

APA, Harvard, Vancouver, ISO, and other styles

22

Pereira, Ronan Alves. "Tradução no contexto das Religiões Japonesas no Brasil." Estudos Japoneses, no. 33 (November 25, 2013): 96–115. http://dx.doi.org/10.11606/issn.2447-7125.v0i33p96-115.

Full text

Abstract:

When the Japanese religions started to open up to the Brazilian society as a whole, back in the 1950s and 60s, they faced the problem of translation: what should be translated? how and who would do the work when there were still few immigrants who dominated the Portuguese idiom? In this article, the author departs from his research experience on Japanese religiosity to discuss certain theoretical aspects about religious translation such as cultural differences, multiplicity of writing systems in the Japanese language, translation as a key element for the religions groups in their propagation strategy of religious groups, and suchlike.

APA, Harvard, Vancouver, ISO, and other styles

23

KORNIENKO, N. V. "PUBLIC OPINION ON RELIGIOUS PRIVILEGES IN THE REPUBLICS OF THE NORTH CAUCASIAN FEDERAL DISTRICT OF THE RUSSIAN FEDERATION: ETHNICSOCIOLOGICAL ANALYSIS." Historical and social-educational ideas 10, no. 3/2 (August 4, 2018): 111–19. http://dx.doi.org/10.17748/2075-9908-2018-10-3/2-111-119.

Full text

Abstract:

The article is based on materials of ethnic-sociological research conducted in 2016 on the territory of the republic of the North Caucasus Federal District of the Russian Federation: Republic of North Ossetia-Alania, Chechen Republic, Karachay-Cherkess Republic, Republic of Ingushetia, Republic of Dagestan, Kabardino- Balkarian Republic. The survey involved 1200 respondents - 200 people from each republic. The article analyzes the question of the validity of granting state and legal privileges of religious organizations. Respondents were asked to express their opinion about granting the state privileges only to the Russian Orthodox Church; only Islam - the most popular religion in the religion; only three traditional religions of Russia (Orthodoxy, Islam, Buddhism); granting equal rights to all religions or depriving all religions of any privilege. The author comes to the conclusion about almost complete unanimity in the issues of granting religious privileges to the inhabitants of the region - regardless of their religious affiliation, people want equal rights for all religions, they are less willing to grant rights only for all religions. All groups unanimously denied the rights of the privileges of the Russian Orthodox Church, Islam was also unwilling to grant rights to all groups except Chechens, but this option is far inferior to equal treatment of the three traditional or all religions.

APA, Harvard, Vancouver, ISO, and other styles

24

Melton, J. Gordon. "Perspective: Toward a Definition of ““New Religion””." Nova Religio 8, no. 1 (July 1, 2004): 73–87. http://dx.doi.org/10.1525/nr.2004.8.1.73.

Full text

Abstract:

The question of a defining ““new religion”” begins with a survey of a large number of groups that have been labeled as cults in the popular and scholarly literature. Attempts to locate any shared characteristics——beliefs, practices, or attributes——have failed. Thus it is suggested that what new religions share is a common deficiency that pushes them into contested space at the fringes of society. New religions are assigned their fringe status by the more established and dominant religious culture, and by various voices within the secular culture (government officials, watchdog groups, the media, etc.). New religious movements disagree significantly with the dominant accepted religious beliefs/practices in any given cultural setting and/or engage in one or more of a range of activities unacceptable to religious and/or secular authorities, such as violence, illegal behavior, high pressure proselytism, unconventional sexual contacts, or minority medical practices.

APA, Harvard, Vancouver, ISO, and other styles

25

Swartwout, Paul, Benjamin Grant Purzycki, and Richard Sosis. "Form and function in religious signaling under pathogen stress." Behavioral and Brain Sciences 35, no. 2 (January 31, 2012): 92–93. http://dx.doi.org/10.1017/s0140525x1100104x.

Full text

Abstract:

AbstractThe evolution of religious traditions may be partially explained by out-group avoidance due to pathogen stress. However, many religious rituals may increase rather than decrease performers' susceptibility to infection. Moreover, religions often spread through proselytizing, which requires out-group interaction; and in other cases, the benefits of economic exchange increase religious pluralism and social interactions with out-groups.

APA, Harvard, Vancouver, ISO, and other styles

26

Wiegers, G. A., and H. Kommers. "Godsdienstonderwijs en godsdienstwetenschap: De grondslagen van de meest gebruikte methoden voor het vak godsdienst/levensbeschouwing in het voortgezet onderwijs." NTT Journal for Theology and the Study of Religion 61, no. 4 (November 18, 2007): 269–80. http://dx.doi.org/10.5117/ntt2007.61.269.wieg.

Full text

Abstract:

In the first part an overview of recent developments with regard to the position of religious education and the teaching about religion (‘religion education’) in Dutch secondary schools is presented. The authors argue that the Study of Religions has become more relevant for religious education than some decades ago because of ongoing pluralisation, secularisation and globalisation processes that have transformed Dutch society. The present-day Study of Religion focuses on local and new religions, in addition to world religions, and is not only neutral with regard to various religious groups, but, like other human sciences, has become strongly (self) reflexive. In the second part the most widely used text books are analysed. On the basis of this analysis it is argued that much could be gained by a close cooperation between students of the Study of Religion, educationalists and teachers involved in teaching about religions and religious education. The authors suggest various ways in which this could be done.

APA, Harvard, Vancouver, ISO, and other styles

27

Drače, Saša, Emir Efendić, and Nina Hadžiahmetović. "THE RELATION AMONG INTRINSIC RELIGIOSITY, RELIGIOUS FUNDAMENTALISM AND ATTITUDES TOWARD OUT-GROUPS IN MUSLIMS FROM BOSNIA AND HERZEGOVINA." Primenjena psihologija 8, no. 4 (January 13, 2016): 379. http://dx.doi.org/10.19090/pp.2015.4.379-394.

Full text

Abstract:

The relation between religion and prejudice has been shown in American Christians and Western Europeans, but it is currently unknown whether this effect can be generalized to other religions and cultures. To address this issue we conducted a study in which we assessed the personal religiosity of Muslim students from Bosnia and Herzegovina, who had to report their attitudes toward their in-group, as well as different out-groups. Consistent with prior findings, participants showed explicit preferences toward their own group relative to other religious and non-religious out-groups. As expected, we also found a relation between religiosity and out-group attitudes. Taken together, our results indicate that religiosity is negatively related to tolerance toward specific value-violating out-groups. Thus, we have extended previous findings in a different cultural and religious context.

APA, Harvard, Vancouver, ISO, and other styles

28

Pamungkas, Cahyo. "RELIGIOUS IDENTIFICATION AND SOCIAL DISTANCE BETWEEN RELIGIOUS GROUPS IN YOGYAKARTA." Jurnal Humaniora 27, no. 2 (January 9, 2016): 141. http://dx.doi.org/10.22146/jh.v27i2.8708.

Full text

Abstract:

This paper explains how political, religious, and economic changes in Yogyakarta affect the formation of religious identity and social distance between different religious groups. The strengthening of religious identity in this area took place in the period of the Diponegoro War (1825-1830) when religious issues were used in the mobilization against the Dutch colonialist. Then, the spread of Christianity in Java at the end of 19th led to several tensions between missionaries and several Islamic organizations, but never developed into communal violence. In 1930s, the relation between religious groups remain harmonious due to the development of tolerant culture and pluralism. During the 1980s, the use of religious identity grew both in urban and rural areas in line with social processes of modernization. Da’wat activities on Campus (Lembaga Dakwah Kampus) plays important roles in promoting religious life in urban areas. The 1998 political reform marked the rise of religious fundamentalist movements that to a certain degree contributes to social distance between religious groups.

APA, Harvard, Vancouver, ISO, and other styles

29

Prevost, Ronnie. "Book Review: Cultivating Religious Growth Groups." Review & Expositor 82, no. 3 (August 1985): 467. http://dx.doi.org/10.1177/003463738508200342.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Weingarten, Carol Popp, and James S. Chisholm. "Attachment and Cooperation in Religious Groups." Current Anthropology 50, no. 6 (December 2009): 759–85. http://dx.doi.org/10.1086/605767.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Anderson, E. N. "Attachment and Cooperation in Religious Groups." Current Anthropology 51, no. 3 (June 2010): 421. http://dx.doi.org/10.1086/652645.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Bryant, Marcus D. "Book Review: Cultivating Religious Growth Groups." Journal of Pastoral Care 39, no. 1 (March 1985): 88–89. http://dx.doi.org/10.1177/002234098503900117.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Charatan, F. B. "US religious groups oppose gene patents." BMJ 310, no. 6991 (May 27, 1995): 1351. http://dx.doi.org/10.1136/bmj.310.6991.1351.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Posner, Eric A. "The Legal Regulation of Religious Groups." Legal Theory 2, no. 1 (March 1996): 33–62. http://dx.doi.org/10.1017/s1352325200000355.

Full text

Abstract:

Although much legal scholarship discusses the meaning of the religion clauses of the U.S. Constitution, very few articles analyze the ways in which state regulation affects actors' incentives to engage in religious behavior. Yet the question of how a law influences religious behavior is important for determining whether various laws are desirable, and whether they violate constitutional constraints. This article draws on recent economic models of religious organization to analyze the ways in which laws affect the behavior of religious groups. Religious groups produce collective goods for their members, and the effect of laws can be analyzed by examining how they modify the payoffs members receive for cooperating or free riding. The article examines the use of laws to establish religious groups, to subsidize them with cash or tax benefits, to provide accommodations for them, to provide symbolic support for them, to provide secular substitutes for the collective goods they produce, and to regulate disputes between members. The article also briefly discusses the constitutional implications of the analysis.

APA, Harvard, Vancouver, ISO, and other styles

35

Crawford, M. "Religious groups join animal patent battle." Science 237, no. 4814 (July 31, 1987): 480–81. http://dx.doi.org/10.1126/science.3603032.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Nordin, Magdalena. "Immigrant Language Groups In Religious Organisations." Nordic Journal of Religion and Society 20, no. 01 (February 10, 2017): 65–78. http://dx.doi.org/10.18261/issn1890-7008-2007-01-04.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Fong, Eric, and Elic Chan. "Residential Patterns among Religious Groups in Canadian Cities." City & Community 10, no. 4 (December 2011): 393–413. http://dx.doi.org/10.1111/j.1540-6040.2011.01383.x.

Full text

Abstract:

This study, based on 2001 Canadian census data for 16 census metropolitan areas, explores residential segregation among eight religious groups. We include non–Christian religious groups to reflect the emerging religious diversity of Canadian society. Our study provides the first comprehensive comparison of the residential patterns of people affiliated with major religious groups in Canada. We argue that each religion is associated with unique sets of religious institutional behaviors, which in turn shape each religious group's relationships with other religious groups. In this study, we identify four religious institutional behaviors that can affect the residential segregation of various religious groups: institutional orientation of religious community services, subcultural identity, religious identity, and discrimination. The findings indicate that these religious institutional behaviors are related to the residential segregation patterns of different religious groups.

APA, Harvard, Vancouver, ISO, and other styles

38

Fang, Chun-Kai, Hsin-Chin Lu, Shen-Ing Liu, and Yi-Wen Sun. "Religious Beliefs along the Suicidal Path in Northern Taiwan." OMEGA - Journal of Death and Dying 63, no. 3 (November 2011): 255–69. http://dx.doi.org/10.2190/om.63.3.d.

Full text

Abstract:

This study aimed to understand the current inclinations toward depression and compulsion for members of four different religious groups, and to predict religious beliefs along the suicide path through analyzing the lifetime prevalence of suicidal ideation and suicide attempts for members of these religious groups. Participants in this cross-sectional study, which adopted purposive sampling, were members of Christianity, Catholicism, Buddhism, and Taoism in northern Taiwan. In the case of suicide experiences, suicides among people one knows, and tendency toward compulsion and depression, there are statistical differences between the four religions. According to the results, some people with suicidal tendency will attend religious activities; therefore, we predict that religious beliefs play an important role in suicide prevention.

APA, Harvard, Vancouver, ISO, and other styles

39

Hacker, Daphna. "Religious Tribunals in Democratic States: Lessons from the Israeli Rabbinical Courts." Journal of Law and Religion 27, no. 1 (January 2012): 59–81. http://dx.doi.org/10.1017/s0748081400000527.

Full text

Abstract:

In democratic countries where the law might be influenced by religious communities, family law cases can present one of the most sensitive and complex challenges. Religious laws governing personal status and the supervision of family relations are vital components of many religions and, in some cases, crucial to the cultural survival of the religious community. However, the family laws of some religions are discriminatory towards women, same-sex couples, people of other religions, and other groups. Currently, there is heated political and scholarly debate about the tension between the norms of multiculturalism, which dictate that religious communities be allowed to preserve their values and culture, including through autonomy over family law, and liberal norms prohibiting the discrimination that religious family law can perpetrate.One of the best known liberal advocates for restricting discriminatory cultural practices of minority groups was Susan Moller Okin. Okin maintained that many cultural minorities are more patriarchal than the surrounding culture and that the female members of the patriarchal culture might be much better off were the culture into which they were born to become extinct, if, that is, it could not be altered so as to uphold women's equality. She pointed to religious personal law as one example of a sphere in which patriarchal cultures strive to maintain autonomy at the cost of women's and girls' freedom and basic rights. Consistent with her view, nation states should not give legal autonomy over family matters to patriarchal minorities unless these minorities reform their religious laws so as not to discriminate against or impair the rights of women and girls.

APA, Harvard, Vancouver, ISO, and other styles

40

White, Cindel J. M., Michael Muthukrishna, and Ara Norenzayan. "Cultural similarity among coreligionists within and between countries." Proceedings of the National Academy of Sciences 118, no. 37 (September 7, 2021): e2109650118. http://dx.doi.org/10.1073/pnas.2109650118.

Full text

Abstract:

Cultural evolutionary theories suggest that world religions have consolidated beliefs, values, and practices within a superethnic cultural identity. It follows that affiliation with religious traditions would be reliably associated with global variation in cultural traits. To test this hypothesis, we measured cultural distance between religious groups within and between countries, using the Cultural Fixation Index (CFST) applied to the World Values Survey (88 countries, n = 243,118). Individuals who shared a religious tradition and level of commitment to religion were more culturally similar, both within and across countries, than those with different affiliations and levels of religiosity, even after excluding overtly religious values. Moreover, distances between denominations within a world religion echoed shared historical descent. Nonreligious individuals across countries also shared cultural values, offering evidence for the cultural evolution of secularization. While nation-states were a stronger predictor of cultural traits than religious traditions, the cultural similarity of coreligionists remained robust, controlling for demographic characteristics, geographic and linguistic distances between groups, and government restriction on religion. Together, results reveal the pervasive cultural signature of religion and support the role of world religions in sustaining superordinate identities that transcend geographical boundaries.

APA, Harvard, Vancouver, ISO, and other styles

41

Najjar, Laian Z., Chelsie M. Young, Leigh Leasure, Craig E. Henderson, and Clayton Neighbors. "Religious perceptions of alcohol consumption and drinking behaviours among religious and non-religious groups." Mental Health, Religion & Culture 19, no. 9 (October 20, 2016): 1028–41. http://dx.doi.org/10.1080/13674676.2017.1312321.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Sulistyani, Hapsari Dwiningtyas, Turnomo Rahardjo, and Lintang Ratri Rahmiaji. "The social harmony of local religious groups." Informasi 50, no. 1 (August 4, 2020): 85–96. http://dx.doi.org/10.21831/informasi.v50i1.30169.

Full text

Abstract:

As a multicultural nation, minority groups are embedded in the discourse of nationality and social harmony in Indonesia. The term social harmony signifies that each race, ethnicity, or religion must be placed in an equal standing/position. The research focuses on understanding the identity negotiation strategies, in establishing the social harmony, that are used by adherents of local religions which are considered minorities in a community where the majority of people believe in formal religions. This study uses the Co-Cultural Theory and employs a phenomenology research method to explores the way in which co-cultural groups' members negotiate their cultural differences with the members of dominant groups. The groups that are chosen as the subject of this research are the religious groups that live in a relatively supportive community (Kawruh Jiwa) and the group that has experienced numerous clashes with other groups in the region (Sapta Darma). The result of the research indicates that communication strategies used by local religious believer groups in establishing social harmony are: educating others, self-censoring, and bargaining. Those three communication strategies create different co-cultural positions. Educating others creates an accommodation position, self-censoring produces surface assimilation, and bargaining strategy generates a situation where marginal groups are in a partial separation.Sebagai negara multikultural, kelompok minoritas berada dalam wacana kebangsaan dan keharmonisan sosial di Indonesia. Istilah harmoni sosial menandakan bahwa setiap ras, etnis, atau agama harus ditempatkan dalam posisi/kedudukan yang sama. Penelitian berfokus pada pemahaman strategi negosiasi identitas, dalam membangun sosial harmoni, yang digunakan oleh penganut agama lokal yang dianggap minoritas dalam sebuah komunitas di mana mayoritas orang percaya pada agama formal. Penelitian ini menggunakan teori co-cultural dan menggunakan metode penelitian fenomenologi untuk mengeksplorasi cara anggota kelompok budaya yang berbeda menegosiasikan perbedaan budaya mereka dengan anggota kelompok dominan. Kelompok-kelompok yang dipilih sebagai subjek penelitian ini adalah kelompok agama yang hidup dalam komunitas yang relatif mendukung (Kawruh Jiwa) dan kelompok yang telah mengalami banyak bentrokan dengan kelompok lain di wilayah tersebut (Sapta Dharma). Hasil penelitian menunjukkan bahwa strategi komunikasi yang digunakan oleh kelompok penganut agama setempat dalam membangun kerukunan sosial adalah: mendidik yang lain, menyensor diri sendiri, dan tawar menawar. Ketiga strategi komunikasi itu tercipta posisi co-cultural yang berbeda. Mendidik orang lain menciptakan posisi akomodasi, swasensor menghasilkan asimilasi permukaan, dan strategi perundingan menghasilkan situasi di mana kelompok marginal berada dalam pemisahan parsial.

APA, Harvard, Vancouver, ISO, and other styles

43

Mu'ti, Abdul, and Ahmad Najib Burhani. "The limits of religious freedom in Indonesia: with reference to the first pillar Ketuhanan Yang Maha Esa of Pancasila." Indonesian Journal of Islam and Muslim Societies 9, no. 1 (May 24, 2019): 111. http://dx.doi.org/10.18326/ijims.v9i1.111-134.

Full text

Abstract:

Surveys and researches have indicated various factors leading to or instigating the rise of religious intolerance in Indonesia after the Reformasi in 1998. This study, however, aims to see intolerance and discrimination as something embedded in Indonesian ideology, i.e. Pancasila, which seems to be lacking in previous studies, including the studies on the connection between Pancasila and discriminative regulations implemented is several districts and provinces in Indonesia. The questions dealt with in this paper are the following: Why did religious radical groups able to exert their influence to the government and moderate Muslim majority in treating minorities? What are, if any, the constitutional and legal limits of religious freedom in Indonesia? This paper aims to scrutinize constitutional and legal documents, including the first pillar of Pancasila, to find their shortcomings in protecting religious freedom. This paper argues that Pancasila has set Indonesia into religiously monotheistic state, which provided the government the necessary tool to force non-theistic, polytheistic, and non-monotheistic religions to modify their theological beliefs in order to be accepted as recognized or official religions. Pancasila also justifies the existence of favoritism to certain religions deemed fit to this ideology. Berbagai survei dan penelitian telah menunjukkan berbagai faktor yang menyebabkan atau memicu bangkitnya intoleransi beragama di Indonesia setelah Reformasi tahun 1998. Penelitian ini ingin melihat intoleransi dan diskriminasi sebagai sesuatu yang secara tak sadar tertanam dalam ideologi Indonesia, yaitu Pancasila. Tema ini tampaknya kurang menjadi perhatian dalam studi sebelumnya, termasuk studi tentang hubungan antara Pancasila dan peraturan diskriminatif yang diterapkan di beberapa kabupaten dan provinsi di Indonesia. Pertanyaan yang dibahas dalam artikel ini diantaranya adalah: Mengapa kelompok-kelompok radikal keagamaan dapat mempengaruhi pemerintah dan mayoritas umat Muslim yang moderat dalam bersikap terhadap kelompok minoritas? Apa, jika ada, batasan konstitusional dan legal kebebasan beragama di Indonesia? Artikel ini bertujuan untuk meneliti dokumen dokumen konstitusional dan hukum, termasuk pilar pertama Pancasila, untuk menemukan kekurangan dalam melindungi kebebasan beragama. Artikel ini berargumen bahwa Pancasila telah menetapkan Indonesia menjadi negara monoteistik religius, yang memberikan pemerintah piranti yang diperlukan untuk memaksa agama-agama non-teistik, politeistis, dan non-monoteistik untuk memodifikasi keyakinan teologis mereka agar diterima sebagai agama yang diakui atau resmi. Pancasila juga membenarkan keberadaan favoritisme untuk agama-agama tertentu yang dianggap cocok dengan ideologi ini.

APA, Harvard, Vancouver, ISO, and other styles

44

Okpalike, Chika J. B. Gabriel. "Religious Proselytism and the Illusion World Peace: The Disservice of World Religions." Journal of Religion and Human Relations 13, no. 1 (July 22, 2021): 208–49. http://dx.doi.org/10.4314/jrhr.v13i1.10.

Full text

Abstract:

This work is constructed on the hypothesis that religious proselytism is the tool in the hands of the three major monotheistic religions with which they canvass/campaign for membership recruitment. It identifies and explores different modes which proselytism has taken among the practitioners of the religions of Judaism, Christianity and Islam and understands proselytism as the source and cause of a world divided along religious lines and which may not be healed if that practice persists. The work adopts the methods of analysis of written data and focus on groups.

APA, Harvard, Vancouver, ISO, and other styles

45

Musek, Janek. "Values Related to the Religious Adherence." Psihologijske teme 26, no. 2 (2017): 451–80. http://dx.doi.org/10.31820/pt.26.2.10.

Full text

Abstract:

The religions and their value systems play a crucial role in the history of human civilization. In the past and in the recent time, the value-based religious differences substantially contribute to the societal conflicts. Thus, the research of the values related to the religious orientation is an important task of psychology and other social sciences. This study is aimed to obtain a more complete insight into the differences in the value orientations between the adherents of the seven major religions in the world: Buddhist, Hindu, Jewish, Muslim, Christian Orthodox, Christian Protestant and Christian Catholic. The results clearly demonstrated, (1st), the essential association of the religious or non-religious beliefs with the values, value priorities and value orientations and, (2nd), the substantial differences between religious or non-religious groups in the value systems. These differences are very probably related to the globally observed distinctions between secularism and fundamentalism and underlying ideological and educational doctrines.

APA, Harvard, Vancouver, ISO, and other styles

46

Chung, Truong Van, and Nguyen Thoai Linh. "The Situation of New Religious Studies in Vietnam." Tattva - Journal of Philosophy 8, no. 1 (January 1, 2016): 45–60. http://dx.doi.org/10.12726/tjp.15.4.

Full text

Abstract:

There is a prominent phenomenon in the religious life of Vietnam, which is the emergence of “new religions”. These phenomena have not only made the religious space of the nation more complex and multi-dimensional but also challenged stability and sustainable development within the religious communities in this key economic region. Having studied the new religious phenomenon in recent years, we have noted its progress and widespread characteristics within the ethnic communities. While it may appear that "new religion" is a simple and gentle concept and practice, it is in fact, intrinsically related to and has significant implications on the social life of the community members. However, there is a growing concern, considerable suspicion and anxiety with regards to its impacts on individuals, families, social and cultural traditions, beliefs and religions; many have opined that it is radically changing the peaceful cohabitation of diverse religious traditions, revealing a potential for conflicts across groups. Based on the religious reality of the Southern region of Vietnam, the Center for Religion Studies has implemented a project regarding new religions in Ho Chi Minh City (HCMC) and the problems faced by the religious policy in Vietnam. This article is an overview of the results of this project.

APA, Harvard, Vancouver, ISO, and other styles

47

ÇOŞTU, Yakup. "THE RELIGIOUS LIVES OF EUROPEAN TURKS; The Role of Religious Groups." Hitit Üniversitesi Sosyal Bilimler Enstitüsü Dergisi 10, no. 2 (December 17, 2017): 11–12. http://dx.doi.org/10.17218/hititsosbil.348120.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Jindra, I. W. "How Religious Content Matters in Conversion Narratives to Various Religious Groups." Sociology of Religion 72, no. 3 (January 27, 2011): 275–302. http://dx.doi.org/10.1093/socrel/srq089.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Portmann, Adrian, and David Plüss. "Good Religion or Bad Religion: Distanced Church-members and their Perception of Religion and Religious Plurality." Journal of Empirical Theology 24, no. 2 (2011): 180–96. http://dx.doi.org/10.1163/157092511x604009.

Full text

Abstract:

Abstract The article presents the findings of a qualitative study that examined the church affiliation and religiosity of distanced church-members as well as their perception of religions and their reaction to religious plurality. It brings forward thirteen patterns of interpretation to which distanced church-members refer in their evaluation of religions and in their dealing with religious plurality. Two types of pattern constellation could be made out and, correspondingly, two groups whose members share the same patterns: the pluralists and the proponents of the traditional. The principal difference between the types can be seen in their dealing with intuitive reactions to, and critical assessments of, religions. Distanced church-members in general show a weak and individualized religiosity, which is nevertheless connected to Christian ideas and symbols. Again, the two groups mentioned above could be found, their main differences being self-reflexivity in the motives for church affiliation, the social and cultural role ascribed to church, the awareness of confessional identity and expectations of tolerance towards other religions.

APA, Harvard, Vancouver, ISO, and other styles

50

Robertson, David G. "Conspiracy Theories and the Study of Alternative and Emergent Religions." Nova Religio 19, no. 2 (November 1, 2015): 5–16. http://dx.doi.org/10.1525/nr.2015.19.2.5.

Full text

Abstract:

This introduction addresses a number of approaches to the emerging field of the study of conspiracy theories and new and alternative religions. Scholars can examine how certain religious groups have been the subject of conspiracy narratives created by the wider culture, and how conspiracy narratives are mobilized within religious groups such as Aum Shinrikyo, Scientology or others. Moreover, we can fruitfully examine secular conspiracy theories through ideas typically applied to religions, such as theodicy, millenarianism, and esoteric claims to higher knowledge. Most studies assume that conspiracy theories indicate pathology—paranoia or simply stupidity. Increasingly however, scholars have begun to interpret the term “conspiracy theory” as operating polemically to stigmatize certain beliefs and ideas. The field therefore offers a microcosm of broader trends in the interplay of knowledge and power. The study of both new and emergent religions and conspiracy theories comes of age only when we cease to think of them as necessarily deviant and irrational.

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Religous groups'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles