Artículos de revistas sobre el tema "Social and religious surveys"
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Adler, Gary J., Brad R. Fulton y Catherine Hoegeman. "Survey Data Collection Methods and Discrepancy in the Sociological Study of Religious Congregations". Sociology of Religion 81, n.º 4 (2020): 371–412. http://dx.doi.org/10.1093/socrel/sraa002.
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Abstract Surveys of religious congregations are a mainstay of sociological research on organized religion in the United States. How accurate, reliable, and comparable are the data generated from the disparate methods used by researchers? We analyze four congregational surveys to show how two components of data collection—sampling design and survey response rate—may contribute to differences in population estimates between the surveys. Results show that in three populations of congregations (all religious traditions, Catholic parishes, and Hispanic Catholic parishes), estimates of key congregational measures, such as head clergy characteristics, congregational size, and Hispanic composition, are susceptible to differences in data collection methods. While differences in sampling design contribute to some of the variation in variable estimates, our unique analysis of survey metadata shows the importance of high response rates for producing accurate estimates for many variables. We conclude with suggestions for improving congregational data collection methods and efforts to compare survey estimates.
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Perry, Samuel L. y Landon Schnabel. "Seeing Is Believing: Religious Media Consumption and Public Opinion toward Same-sex Relationships". Social Currents 4, n.º 5 (13 de enero de 2017): 462–81. http://dx.doi.org/10.1177/2329496516686616.
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An extensive literature demonstrates that religion is a key determinant of Americans’ social and political attitudes. This literature, however, has neglected an important measure of everyday religious practice, preference, and socialization: religious media consumption. We take a key social issue where attitudes have been shown to be largely shaped by religion—same-sex relationships—as an example to determine whether religious media consumption predicts social attitudes net of the measures typically included in the literature on religion and attitudes: affiliation, practice, and literalism. We draw on data from three national surveys, each of which contains different measures of religious media consumption and attitudes toward various same-sex relationships: the 1998 General Social Survey, 2005 Baylor Religion Survey, and 2012 Portraits of American Life Study. Both multivariate and propensity score matching analyses demonstrate that religious media consumption independently predicts lower support for same-sex relationships in all three surveys. We propose that religious media consumption is a key measure of religious practice, preference, and socialization that shapes Americans’ views toward social issues through both direct messages and by fortifying subcultural boundaries.
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Vargas, Nicholas y Matthew T. Loveland. "Befriending the “Other”: Patterns of Social Ties between the Religious and Non-Religious". Sociological Perspectives 54, n.º 4 (diciembre de 2011): 713–31. http://dx.doi.org/10.1525/sop.2011.54.4.713.
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Aside from the literature on inter-racial and cross-sex relationships, few studies have examined the determinants of relationships that cross social boundaries. The authors contribute to this literature by considering the social boundary between the religious and the non-religious. Surveys of U.S. adults provide evidence of popular aversion toward the non-religious, but this analysis of the Baylor Religion Survey (2005) shows that the majority of religious Americans report a friendship with someone who is not religious at all. The authors find that such boundary-crossing relationships are largely structured by homophily, opportunities for intergroup contact, and religious barriers to intergroup contact. These findings reveal that some religiously themed conflicts that are common among cultural elites may not be particularly salient in the realm of daily social life.
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Alwin, D. F., J. L. Felson, E. T. Walker y P. A. Tufis. "Measuring Religious Identities in Surveys". Public Opinion Quarterly 70, n.º 4 (1 de diciembre de 2006): 530–64. http://dx.doi.org/10.1093/poq/nfl024.
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Prutskova, Elena. "Social vs. Individual Centrality of Religiosity: Research in Religious and Non-Religious Settings in Russia". Religions 12, n.º 1 (25 de diciembre de 2020): 15. http://dx.doi.org/10.3390/rel12010015.
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Most of the current approaches to measuring religiosity operate with indicators of individual religiosity. One of the central ideas of the current paper is that religiosity is a social phenomenon. The Centrality of Religiosity Scale (CRS) developed by S. Huber is applied to measure the individual component of religiosity. A modification of the CRS (CRS-SOC) has been developed to include the social component of religiosity with two aspects: social connections with lay members of religious communities and with the clergy. The analysis is based on the data of two surveys conducted in Russia: an on-line survey with a general population sample (1768 respondents) and a survey of parishioners of four Christian denominations: Orthodox, Catholic, “traditional” Protestant (Lutheran, Baptist), and the “new” Protestant (Pentecostal) (1192 respondents). The structure of religiosity among parishioners of different Christian denominations is discussed. The results, which revealed that the level of religiosity among Orthodox parishioners is slightly lower, are interpreted using the theory of religious economy.
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Zhang, Chunni, Yunfeng Lu y He Sheng. "Exploring Chinese folk religion: Popularity, diffuseness, and diversities". Chinese Journal of Sociology 7, n.º 4 (octubre de 2021): 575–92. http://dx.doi.org/10.1177/2057150x211042687.
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Folk religion, as the basis of the religious landscape in traditional China, is a highly syncretic system which includes elements from Buddhism, Daoism, and other traditional religious beliefs. Due to the shortcomings of denomination-based measurement, most previous social surveys have documented a very low percentage of folk religion adherents in China, and found almost no overlapping among religious beliefs. This study offers a quantitative portrait of the popularity, the diffuseness, and the diversity of Chinese folk religion. With the improved instruments in the 2018 China Family Panel Studies, we first observe that nearly 50% of respondents claim to have multiple (two or even more than three) religious beliefs and the believers of folk religion account for about 70% of the population. By using latent class analysis, this article explores the pattern of inter-belief mixing and identifies four typical classes of religious believers: “non-believers and single-belief believers”, “believers of geomancy”, “believers of diffused Buddhism and Daoism”, and “believers embracing all beliefs”. Finally, we find that the degree of commitment varies across these religious classes. Believers of folk religion are found to be less committed than believers of Western institutional religions, but as committed as believers of Eastern institutional religions.
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Hamzah, Muhammad Zilal, Yukichika Kawata, Syed Ahmed Salman y Eleonora Sofilda. "Peer Effects of the Same and Different Religions on Faithfulness: A Comparison between Indonesia and India". Social Sciences 11, n.º 5 (18 de mayo de 2022): 220. http://dx.doi.org/10.3390/socsci11050220.
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By employing questionnaire surveys to empirically examine peer effects on religious faithfulness, this study mainly compares Muslims in Indonesia and India as examples. This study uses religious restrictions on foods as the main component of the questionnaire. A total of two variables were selected to examine peer effects: (1) the percentage of respondents’ close friends who follow a different religion and (2) the percentage of people in the respondents’ city who follow the same faith. Ordinary least squares/generalized least squares regression was conducted, and six models were estimated. The results reveal that Indian/Indonesian respondents are more affected by those who follow the same/different religions, respectively, suggesting that relatively smaller groups have larger peer effects on religious faithfulness. Although further investigations are required, these symmetric results may be attributed to the fact that tensions among people from different religions are high/low, and that the percentage of people who follow a different faith in the respondents’ city is high/low in India and Indonesia, respectively.
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Dogan, Mattei. "Accelerated Decline of Religious Beliefs in Europe". Comparative Sociology 1, n.º 2 (2002): 127–49. http://dx.doi.org/10.1163/156913302100418466.
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AbstractThere is no filiation between the agnosticism of intellectual elites in previous centuries and today's decline of religious beliefs in the populace. The analysis is based on several international mass surveys concerning twenty European countries between 1980 and 2000. Religious beliefs are considered as observable social facts. Seven tables bring empirical evidence. The analysis of survey research are preceded by a review of the current sociological literature, particularly in France, on the "crisis of Catholicism", "dechristianisation", "paganisation", "apostasy", and of the papal encyclics and Episcopal declarations.
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Bréchon, Pierre. "La mesure de l'appartenance et de la non-appartenance confessionnelle dans les grandes enquêtes européennes". Social Compass 56, n.º 2 (27 de mayo de 2009): 163–78. http://dx.doi.org/10.1177/0037768609103351.
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The author aims to examine the main European surveys dealing with social and political issues—the European Values Survey (EVS), the International Social Survey Programme (ISSP) and the European Social Survey (ESS)—to observe how religious affiliation and non-affiliation are measured. Are the questions similar in these surveys? Are the results for the same years identical with different indicators? The author gives information about the different available surveys but also highlights the effects of different wording. He looks into the reliability of answers (is there bias linked to social “desirability”, as some sociologists have shown for the USA?), and finally he emphasizes that this very simple data allows complicated issues to be dealt with (singling out paradoxical categories like “believing without belonging” and “belonging without believing”), and quite comprehensive profiles of typical attitudes of each denomination and of those without religion to be described.
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Sarib, Suprijati, Rai Iqsandri y Sabil Mokodenseho. "Law Enforcement Against Religious Blasphemy on Social Media in Indonesia". Easta Journal Law and Human Rights 2, n.º 01 (31 de octubre de 2023): 25–32. http://dx.doi.org/10.58812/eslhr.v2i01.150.
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This study looks into the complex legal environment surrounding blasphemy enforcement on social media platforms in Indonesia, a country known for its wide range of religious and cultural practices. Using a thorough mixed-methods approach, the study combines technology evaluations, legal analyses, and sociological surveys to give a comprehensive knowledge of the prospects and problems in reducing online blasphemy. The legal analysis delves into the complexities of the Blasphemy Law and the Electronic Information and Transactions (EIT) Law, exposing obstacles in its implementation in the ever-changing digital landscape. Different public perspectives are captured through societal surveys, which highlight the influence of religion on attitudes and the efficacy of existing legislative measures. Technological evaluations explore the complexity of algorithms used for content moderation and the cooperation between law enforcement and platforms. Through the cross-analysis of these aspects, inequalities and links are shown, encouraging a nuanced conversation on striking a balance between religious sensitivity and freedom of expression. The study's conclusions highlight the necessity for a flexible and culturally aware strategy in dealing with online blasphemy and offer recommendations for legislators, law enforcement organizations, and technology stakeholders.
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Podolinská, Tatiana. "The Religious Landscape in Post-communist Slovakia". Anthropological Journal of European Cultures 19, n.º 1 (1 de marzo de 2010): 85–101. http://dx.doi.org/10.3167/ajec.2010.190107.
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This contribution analyses the results of international sociological surveys that collected data in Slovakia, namely three waves of the European Values Study (EVS 1991, 1999, 2008) and two waves of the International Social Survey Programme (ISSP 1999 and ISSP 2006-2008). Focusing on the survey data the essay elucidates the concrete process of religious dynamics in post-communist Slovakia. Attention is paid to the so-called 'core of believers' as the main representative of 'traditional' religiosity, using this unique opportunity to explore the dynamics of this group within the last two decades. The author concludes that even if institutional religiosity is still far more dominant in the Slovak religious scene, the prevailing form of religiosity is of a post-traditional character.
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Park, Jerry Z. y Joyce C. Chang. "Centering Asian Americans in Social Scientific Research on Religious Communities". Theology Today 79, n.º 4 (26 de diciembre de 2022): 398–409. http://dx.doi.org/10.1177/00405736221132859.
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Social scientific research on American Christianity typically centers the experiences and practices of White American Christians and predominantly white Christian communities or churches. Asian American Christians remain more invisible than other racial minority Christians and their churches, especially in quantitative analyses. Researchers who aim to center Asian American Christianity face several challenges in developing a comprehensive quantitative empirical study of individual believers and churches. Practically, Asian American Christian surveys require multiple language translations and a wide array of outreach techniques to obtain a reasonably representative oversample. Substantively, survey questions on American Christianity often presume White American Christian categories, concepts, and frames—applying these without reflection could result in analytic findings that merely demonstrate how similar Asian American Christians are to their white counterparts. Asian American Christians diverge from the experiences of other American Christians drawing from diverse transnational resources, and the specific ways in which Asian Americans as a whole are positioned in the contemporary American racial order. Advancing an Asian American Christian—centered social scientific research program requires overcoming the present methodological obstacles and incorporating theoretical and theological insights from Asian Americanist scholars. This in turn will produce a new and unique body of research that should prove valuable for the continuance of Asian American Christian communities as well as other American Christian churches facing similar challenges.
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Iskandar, Iskandar y Ibrahim Latepo. "Analysis of Variables Influencing Sense of Community and Religious of Muslim Preachers in Using Social Media in Central Sulawesi, Indonesia". International Journal of Social Science And Human Research 05, n.º 10 (26 de octubre de 2022): 4696–710. http://dx.doi.org/10.47191/ijsshr/v5-i10-39.
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This study aims to determine the behavior of the preachers by using variables taken from previous research. This study uses a mixed method between quantitative and qualitative. Data were collected through a survey approach, focus group discussions, and in-depth interviews. The sample of this study was selected using a random sampling technique selected in several districts with a total of 90 samples. Surveys are shared online. The object of this research is the young preachers who enter the millennial generation and are active in lecturing. Quantitative data from the survey results were processed using a descriptive statistical approach, while the interview results were processed using a qualitative approach. The results of this study indicate that the variables of seeking information, hedonic behavior, close friendships, expanding friendships, and the behavior when spreading Islamic symbols have contributed significantly to the social behavior and lecturing of young lecturers in Central Sulawesi. This research contributes to the development of future da'wah strategies.
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Hakim, Muhammad Lukman, Indah Dwi Qurbani y Abdul Wahid. "SOCIAL RELIGIOUS CHANGES OF EAST JAVA PEOPLE IN THE INDEX OF TOLERANCE ANALYSIS". Jurnal Sosiologi Agama 15, n.º 2 (31 de diciembre de 2021): 243. http://dx.doi.org/10.14421/jsa.2021.152-06.
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The author looks at the inverse social reality looking at Indonesia’s rankings. In fact, in 2009, Indonesia was classified as a country with full freedom. Saiful Mujani (2019) believes that the decline in freedom in Indonesia is strongly related to religious or minority intolerance. Researchers see in East Java there are still cases related to acts of tolerance. The study applies Van Der Walt’s model for religious tolerance (2014) which has seven key indicators, those (a) minimizing religious differences, (b) inclusivity, (c) exclusivity and selfishness, (d) openness to change, (e) faith and respect for others, (f) religious beliefs, and (g) recognizing the freedom of others. The data for this study was collected by conducting surveys in 38 regions in East Java. The number of survey respondents was 402 and the study found that the level of religious tolerance in East Java in 2020 was 73.9 (out of 100). This is proof that religious tolerance in East Java is categorized as “good”. The highest score is on the first indicator which is 82 and the lowest score is on the sixth indicator which is 63.4. This finding is expected to be a government policy recommendation for its development program in East Java.
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Brenner, Philip S. "Narratives of Response Error From Cognitive Interviews of Survey Questions About Normative Behavior". Sociological Methods & Research 46, n.º 3 (17 de septiembre de 2015): 540–64. http://dx.doi.org/10.1177/0049124115605331.
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That rates of normative behaviors produced by sample surveys are higher than actual behavior warrants is well evidenced in the research literature. Less well understood is the source of this error. Twenty-five cognitive interviews were conducted to probe responses to a set of common, conventional survey questions about one such normative behavior: religious service attendance. Answers to the survey questions and cognitive probes are compared both quantitatively and qualitatively. Half of the respondents amended their answer during cognitive probing, all amendments indicating a lower rate of attendance than originally reported, yielding a statistically significant reduction in reported attendance. Narrative responses shed light onto the source of bias, as respondents pragmatically interpreted the survey question to allow themselves to include other types of religious behavior, to report on a more religious past, and discount current constraints on their religious behavior, in order to report aspirational or normative religious identities.
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Altynbek, D. N., B. K. Serdali y O. N. Nuskabaev. "Sociological research methodology in the media sphere". BULLETIN of L.N. Gumilyov Eurasian National University. Journalism Series 134, n.º 1 (2021): 12–26. http://dx.doi.org/10.32523/2616-7174-2021-134-1-12-26.
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The article summarizes the views on the current socio-political, cultural and economic situation in the context of sociological research in journalism. The study is aimed at analyzing the views of young people on what traditional religions they follow, the level of their religious knowledge and what they should do against the activities of non-traditional religious movements and religious extremist organizations and their destructive activities. The article, written using research methods such as pilot studies, rapid surveys, focus group interviews, uses the method of multistage random sampling of sociology in journalism. Quantitative and qualitative approaches to data collection have been implemented. The methods were used to organize and use focus groups, store, process, compare statistics, use the results in media research, select new methods and queries. The effectiveness of sociological research, the choice of respondents, open and closed types, survey methods (questionnaires, content analysis, expert interviews, in-depth interviews, telephone interviews, etc.) are considered. The goals and objectives of content analysis in the media are also clearly formulated. Methods used were social media polls, selective placement by industry, and random polls. The problems of sociological research (organization, planning, recognition of social reality) in the work of the editorial board were not left aside.
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Burdette, Amy M., Christopher G. Ellison, Darren E. Sherkat y Kurt A. Gore. "Are There Religious Variations in Marital Infidelity?" Journal of Family Issues 28, n.º 12 (diciembre de 2007): 1553–81. http://dx.doi.org/10.1177/0192513x07304269.
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Although previous scholarship has examined the relationship between religious involvement and a wide range of family outcomes, the relationship between religion and extramarital sexual behavior remains understudied. The authors investigate how religious affiliation, participation, and biblical beliefs explain differences in self-reported marital infidelity. This study examines data from the 1991-2004 General Social Surveys and finds that religious factors are associated with the likelihood of marital infidelity. Both church attendance and biblical beliefs are associated with lower odds of self-reported infidelity. Additionally, the authors find substantial denominational variations in the odds of marital infidelity, particularly among those who strongly affiliate with their religious group.
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Grim, Brian J. y Richard Wike. "Cross-Validating Measures of Global Religious Intolerance: Comparing Coded State Department Reports with Survey Data and Expert Opinion". Politics and Religion 3, n.º 1 (18 de noviembre de 2009): 102–29. http://dx.doi.org/10.1017/s1755048309990459.
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AbstractWe address a pressing substantive issue as well as evaluate several methodologies in this article. Substantively, we ask whether the U.S. State Department has a clear understanding of the level of cross-national religious intolerance that triggers daily headlines around the globe. Methodologically, we ask whether data on social attitudes coded from systematic qualitative reports can reliably represent cross-national public opinion. We empirically address these questions by comparing cross-national levels of religious intolerance coded from the State Department's annual international religious freedom reports with relevant population survey data from the World Values Survey and the Pew Research Center, as well as with data from written interviews of country experts conducted by the Hudson Institute. The results indicate that the understanding of social religious intolerance embodied in the State Department reports is comparable with the results of population surveys and individual expert opinion. Methodologically, this suggests that cross-national public opinion survey data can be cross-validated with coded data from systematic qualitative analysis as well as with expert opinion.
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Shestopalec, Denys. "Religiosity of Ukrainian population through the lenses of the secularization paradigm". Ukrainian Religious Studies, n.º 71-72 (4 de noviembre de 2014): 84–103. http://dx.doi.org/10.32420/2014.71-72.434.
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Religiosity of Ukrainian population through the lenses of the secularization paradigm. The article of D.V. Shestopalets reviews the various aspects of Ukrainian population’s religiosity. Using numerous social surveys (Razumkov Center 2010, 2014; World Values Survey 1999-2006; ISSP 2008), the author analyses religious beliefs, religious practices and religious values of Ukrainians through the lenses of the secularization paradigm as it was developed by P. Berger, B. Wilson, K. Dobbelaere and others. The article finds that despite the high level of declarative religiosity of the respondents which in often perceived as a definite sign of a religious revival, Ukrainian society in many respects (destruction of the hierarchy of meanings, the crisis of religious authority and compartmentalization of religion) appears to be rather secular.
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Esquivel, Juan Cruz. "Contributions and dilemmas of quantitative studies in the Social Science of Religion in Latin America". Ciencias Sociales y Religión/Ciências Sociais e Religião 22 (9 de abril de 2020): e020008. http://dx.doi.org/10.20396/csr.v22i00.13449.
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The path of the Social Sciences of religion in Latin America has been marked by qualitative studies. The stock of knowledge provided by the sociology and anthropology of religion from a qualitative perspective of research has generated the bases for the consolidation of this disciplinary orientation in the region. However, in recent decades, inquiries have multiplied from a quantitative approach, in order to measure the magnitude of the process of transformation of religious identities. The article aims to analyze comparatively the available statistical data on the religious phenomenon in Latin America, identifying its contributions and dilemmas. It focuses on religious affiliation, as the only data available and comparable at the regional level. Based on secondary sources, the surveys of the Pew Research Center and Latinobarómetro will be analyzed in the first place, and secondly, the data from de the Census and from Universities and National Research Centers. Despite the disparity in the corpus of statistical information between one country and another, the existing surveys coincide in highlighting a declining trend of Catholicism, with varying intensities according to each country, an increase in evangelical adhesions, as well as those without religious affiliation.
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Sulistyani, Hapsari Dwiningtyas, Turnomo Rahardjo y Lintang Ratri Rahmiaji. "GEN Z AND RELIGIOUS-BASED SOCIAL DISTANCE". Profetik: Jurnal Komunikasi 14, n.º 1 (18 de agosto de 2021): 5. http://dx.doi.org/10.14421/pjk.v14i1.1970.
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Gen Z is the generation that were born between 1996 and 2015. In this paper the gen z is represented by university students who become the respondents of this research. The main focus of this paper is describing the religion-based social distance among the university students. Social distance is the degree of separation between different social groups. The specific group this paper focuses on is the religion-based groups. The main theory employs in this research is Social Scale theory that provide the basic instrument of social distance measurement. To gather the data this research uses survey and interviews. The result depicts that there are social distances on particular religious groups. The percentages of respondents who feel a distance to certain religious groups are varied. The percentages of respondent who perceived a distance toward Islam is only 7,5 percent. Whereas the percentage that of social distance to local religions, on the other hand, is staggering on the value 84,3 percent. The result signifies that most of respondent feel that they have a social distance to local religious groups. The respondent argues that the main reason for the social distance toward the local religious group is the perception that the local religious believers are more likely to form a cult that might be endangered the social harmony in the university.
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Mukzizatin, Siti. "Kompetensi Penyuluh Agama Islam dalam Memelihara Harmoni Kerukunan Umat Beragama di Jakarta Selatan". Andragogi: Jurnal Diklat Teknis Pendidikan dan Keagamaan 8, n.º 1 (16 de julio de 2020): 458–75. http://dx.doi.org/10.36052/andragogi.v8i1.113.
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[COMPETENCY OF ISLAMIC RELIGIOUS INSTRUCTORS IN MAINTAINING HARMONY IN RELIGIOUS COMMUNITIES IN SOUTH JAKARTA] This study aims to determine the Competency of Islamic Religious Instructors in maintaining harmony in Religious Communities in South Jakarta. This study is field research using descriptive analytical methods and qualitative approaches take locus in the South Jakarta area. The Data was collected through interviews and surveys in the form of questionnaires to religious instructors in South Jakarta. The data is processed by inductive analysis, which uses the logic of thinking in which syllogism is built based on specific things and leads to general conclusions. The results showed: (1) The competence of Islamic religious instructors in the South Jakarta region already had the right perception and understanding in building insight (world view) on plurality and multi-ethnicity (multicultural) as well as proactive attitudes and cooperation when managing conflicts by utilizing local wisdom and minimizing differences. (2) Intolerance in Jakarta in many surveys becomes a challenge for religious instructors in building social relations with fostered groups so that the interpretation of religious texts that lead to truth claims considers themselves to be the most correct can be minimized. (3) Continuous guidance and counseling, and periodic interfaith dialogue become social capital to find common ground and solutions for potential conflicts or violence between religious communities or internal religious communities
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Keenan, James F. "Making Sense of Eighty Years of Theological Ethics". Theological Studies 80, n.º 1 (27 de febrero de 2019): 148–68. http://dx.doi.org/10.1177/0040563918819819.
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This article surveys all the contributions in ethics on these pages over the past eighty years and is divided into four historical parts: the first three years; the years from 1943 to 1964; the years Richard McCormick wrote from 1964 to 1984; and the years beyond McCormick. It surveys a period from neo-Scholastic manualism at the eve of World War II to the contemporary era, where methods for attaining moral objectivity are complex. This survey notes shifts in theological method, the movement of the center from the personal to the social, the transition from an exclusively clerical authorship to a much broader array of authors, and a shift in readership from priest confessors to professional theologians.
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Siswantara, Yusuf y Tedi Supriyadi. "Religious Character Education: Students' Perspectives on Religion in Diversity". International Journal of Religion 5, n.º 11 (25 de junio de 2024): 1811–26. http://dx.doi.org/10.61707/vtmkt536.
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Diversity is a gift that brings good but also a catastrophe that brings bad. Managing attitudes towards diversity is key. This research explores the younger generation's perception of their passion for faith. The goal is to formulate the perception of young integration as a determining factor in religious attitudes, seeing the implications for the education of religious character. To achieve this goal, this study uses a phenomenological qualitative methodological approach. Data collection is carried out by surveys and interviews. The results showed that (1) religious motivation is dominated by the family environment and affective dimensions; (2) the passion of religious life is still in ritual and spiritual circles; (3) perceptions and attitudes of tolerance in the pluralist paradigm become distinctive in the face of other religions. These findings have implications in the education of religious character, personal development of learners, moral and social values, public policy with dynamic system analysis. This study concludes three things: the affective dimension in the motivation of religious life; the centrality of prayer and rituals as focal points of faith; and the respondents’ pluralistic stance towards other religious traditions. Thus, this research underscores the critical need for religion-based character education that integrates both personal development and social responsibility. It highlights the relevance of religious values in navigating the complexities of contemporary global challenges. This research implies that religious character education should not be confined to strengthening personal values. It should additionally pave the way for comprehending and addressing global challenges through an inclusive religious perspective.
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Mughal, Shahnam Ali Baig, Abul Hassan y Ali Abul Hassan. "Religious Preaching on Social Media; Perception of University Students in Lahore". Research Journal for Societal Issues 5, n.º 1 (1 de abril de 2023): 179–93. http://dx.doi.org/10.56976/rjsi.v5i1.63.
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This study aims to analyze the impact of religious narratives presented by Islamic scholars belonging to different sects on social media platforms. A large number of youngsters using social media platforms follow their favorite Islamic scholars on social media. Youth’s dependency for seeking religious knowledge through social media platforms has transformed from traditional religious learning to digital learning of religious knowledge. Different Islamic scholars' opinions on religious orders are being debated on social media, making it difficult for young people to decide which scholars to trust. Survey of 100 students, ages 18 to 30, from 6 leading universities will be given questionnaire. This study will incorporate cultivation theory to study respondents’ interpretation of religious messages by scholars using social media platforms. Participants were questioned about their knowledge of Islam, the impact of following an Islamic preacher had on their lives, their experience and perception about the digital preaching phenomenon, and whether or not those scholars helped them learn more about their respective religions believes and ideologies.
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Mashinchi, Genna M., Gary A. Williams y Kelly A. Cotter. "The Relationship Between Religious Attendance, Private Prayer, Religious Coping, Social Support, and Caregiver Burden in Dementia Caregivers". Psi Chi Journal of Psychological Research 26, n.º 2 (2021): 82–90. http://dx.doi.org/10.24839/2325-7342.jn26.2.82.
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Living longer increases the risk of cognitive decline, which can cause individuals to become dependent on caregivers. Due to the stressful nature of caregiving, caregiver burden often negatively impacts the quality of life of caregivers and can even cause premature death. In the present study, we examined the relationships between caregiver burden and social support, religious coping, religious attendance, and participation in private prayer. We hypothesized that each variable would contribute uniquely to caregiver burden, such that greater caregiver burden would be associated with lower religious attendance, private prayer, religious coping, and social support. Fifty-nine dementia/Alzheimer’s caregivers (72% women) completed surveys. In a multiple linear regression analysis, variables explained 24.4% of the variance in caregiver burden, R2 = .24, Adj. R2 = .14, F(7, 49) = 2.26, p = .04. Further examination revealed that lower family support was related to greater caregiver burden (β = −.28, p = .04), consistent with predictions. Counter to our hypothesis, greater participation in private prayer was related to higher levels of caregiver burden, but only at the trend level (β = .39, p = .06). Our data suggest that social support, particularly from family members, can help caregivers burdened from the stressful nature of caregiving.
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Koch, Carmen y Angelica Hüsser. "Caught in Narrative Patterns? Analysis of the Swiss News Coverage of Christians, Muslims, and Jews". Religions 14, n.º 10 (10 de octubre de 2023): 1275. http://dx.doi.org/10.3390/rel14101275.
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The media coverage of religious communities can have an impact on society and contribute to the manifestation of certain images in society. Since recent surveys show social tensions concerning Muslims and Jews, it is important to monitor media coverage. In this study, we investigate the images of Christianity, Islam, and Judaism in the news media. Theoretically, the approaches of framing and narrative patterns are used. The study was conducted in two steps. (1) Focus group discussions were held with members of the three religions, which showed, among other things, that all three religious groups do not feel adequately represented. (2) A quantitative content analysis of selected Swiss newspaper articles (online and print) was conducted. The results of the content analysis suggest that a different perspective is taken depending on the religious community: while Christianity is framed from an internal perspective, Judaism and Islam are framed from an external perspective.
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Baker, Joseph O. y Gerardo Martí. "Is the Religious Left Resurgent?" Sociology of Religion 81, n.º 2 (2020): 131–41. http://dx.doi.org/10.1093/socrel/sraa004.
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Abstract Journalistic sources seem to suggest that there has been a resurgence of the American Religious Left (i.e., politically liberal Christians who support progressive agendas) in the wake of the strong support from the conservative Christian right in the 2016 presidential election of Donald J. Trump. Using quantitative analysis, we draw on survey data from the General Social Survey, the Public Religion Research Institute, and the National Congregations Study to assess the possibility of a resurgence among the Religious Left. In comparison with a speculated rise, our analysis indicates a notable decline in both the prevalence and engagement of Americans who self-identify as both religious and politically liberal. Not only is the constituency of the Religious Left shrinking, they have also been steadily disengaging from political activity in the last decade. Especially when looking at more recent elections, it has been those among the Secular Left who have been the most politically engaged. We summarize these empirical patterns in relation to the Religious Right and consider the potential for influence among the Religious Left aside from electoral politics. We also briefly consider other possibilities for their political impact and reflect on the inadequacy of the label “Religious Left” for capturing important dynamics. In the end, we urge greater attention to politics among sociologists of religion, providing a set of research questions to consider in light of the upcoming American 2020 national election.
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Kim, Karen Hye-cheon y Jeffery Sobal. "Religion, social support, fat intake and physical activity". Public Health Nutrition 7, n.º 6 (septiembre de 2004): 773–81. http://dx.doi.org/10.1079/phn2004601.
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AbstractObjective:Most research on diet and exercise has focused on these health behaviours as proximate causes of disease, rather than examine the context of how diet and exercise are developed and maintained. This study examined religion and social support in relationship to fat intake and physical activity.Design, setting and subjects:Data from surveys of 546 adults aged 17–91 years, residing in one upstate New York county, were analysed.Results:Most relationships between the multiple facets of religion, fat intake and physical activity were not statistically significant. After controlling for demographics and social support, Conservative Protestant women and women specifying an ‘Other’ religious affiliation reported higher fat intakes than did Catholic women. There were no relationships between religion and fat intake in men. In women, religious commitment was associated with greater moderate and vigorous physical activity, whereas in men, divine social support was associated with greater moderate physical activity. Social support did not substantially change the magnitude of the relationships between religion, diet and physical activity.Conclusion:Overall, there were few relationships between religion, fat intake and physical activity, suggesting that in contemporary US society religion may play a small role in the context of how diet and exercise are developed and maintained. The limited range of religiosity in the sample, however, may have underestimated the role of religion. Significant relationships between religion and physical activity in women suggest that further research is needed to more clearly delineate religion's relationship with health behaviours.
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Jones, Douglas FitzHenry. "Reading “New” Religious Movements Historically". Nova Religio 16, n.º 2 (1 de noviembre de 2012): 29–46. http://dx.doi.org/10.1525/nr.2012.16.2.29.
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This article surveys the relationship of the Heaven's Gate movement to the cultural context of science fiction while also engaging broader issues in the retrospective account of violence in new religious movements. Against theories that see violence as the consequence of social isolation and the escalating confusion of representation and reality, I argue that members of Heaven's Gate were not only “tapped in” to the reality outside the group but were markedly self-conscious about their engagement with that reality through the medium of science fiction. Using Heaven's Gate as an example, I propose that we read the concepts espoused by new religious movements in the past not in light of their fate but rather as imbedded in the historical realities in which they originally functioned in a meaningful and deliberate fashion.
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Sharkey, Heather J. "The Mission of Social Sciences and Missions". Social Sciences and Missions 37, n.º 1-2 (12 de junio de 2024): 5–27. http://dx.doi.org/10.1163/18748945-bja10093.
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Abstract This article assesses the “mission” of the journal Social Sciences and Missions as it approaches its twentieth anniversary, starting from its origins as a forum for interdisciplinary study of colonial-era Christian missions, especially in Africa. It surveys major debates that the journal has followed regarding gender, migration, and more. It reflects on its revised manifesto of 2021, committing to the study of missions as neither a “theological category” nor exclusively Christian phenomenon “but rather [as] a type of social action” and mode of “religious intervention in social space.” Building on this history, this article argues, the journal should critically question the nature of religion and the “religious;” cover non-Christian topics more fully; and encompass organizations that may not be recognizably “faith based.” Broader comparative focus will sharpen the journal’s focus on missions as movements that have aimed to channel and promote social change, often with far-reaching and ambiguous consequences.
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Karpowitz, Christopher F., J. Quin Monson y Kelly D. Patterson. "Who's In and Who's Out: The Politics of Religious Norms". Politics and Religion 9, n.º 3 (8 de agosto de 2016): 508–36. http://dx.doi.org/10.1017/s1755048316000456.
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AbstractWhat are the boundaries for discussing a candidate's religion? In the 2008 and the 2012 presidential campaigns, the religious beliefs and practices of at least one of the candidates became a subject of intense scrutiny from the media and the public. To ascertain the limits of social discourse for religious out-group, we conducted a survey experiment on the 2012 CCES survey. We find strong evidence that norms of social discourse do not apply to all religions equally. Furthermore, the application of norms differs by political party because Democrats and Republicans express concerns about different religious groups. Overall, there is a large difference for Muslims when it comes to social discourse. Finally, individuals have internalized the norms because most of them are willing to sanction those who violate them, even if the norms on social discourse are not applied equally among American voters.
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Mchedlova, Elena. "Ideas and ideologies of the XXI century". Science. Culture. Society 27, n.º 3 (4 de octubre de 2021): 50–55. http://dx.doi.org/10.19181/nko.2021.27.3.5.
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Abstract. The article interprets the modern concept of ideology based on various modernization ideas. It is shown that modern ideas have both a political (often militant), and a spiritual and moral, humanistic orientation. The features of conservatism and neoconservatism are also shown. The opinion that Russia cannot follow the Western path of development has begun to assert itself in the mass consciousness of Russians, as evidenced by the results of sociological surveys. Currently, the "Asian vector" prevails in Russia, suggesting "conservative" ideas and values - order, family, stability, strengthening the role of the state in all spheres of life, etc. Representatives of neoconservatism put forward the idea of freeing the economic sphere from state regulation. Today's ideological discourse concerns topical issues of the socio-cultural development of the country, forms and methods of social transformations, etc. Modern philosophers, sociologists, political scientists talk about the advent of the era of "modern" and "postmodern", but, at the same time, they often rely on classical ideological approaches. Religious ideology is considered in detail. Traditional confessions with great social and cultural authority have formulated holistic conceptual approaches in their new social doctrines, on the basis of which religious organizations can broadcast their ideas, carry out a dialogue on socially significant issues, making every possible use of the constructive part of the spiritual heritage of religions. In today's reality, there is a tendency to involve religious denominations and movements in modern forms of social and political participation.
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Mchedlova, Elena. "Ideas and ideologies of the XXI century". Science. Culture. Society 27, n.º 3 (4 de octubre de 2021): 50–55. http://dx.doi.org/10.19181/nko.2021.27.3.5.
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Abstract. The article interprets the modern concept of ideology based on various modernization ideas. It is shown that modern ideas have both a political (often militant), and a spiritual and moral, humanistic orientation. The features of conservatism and neoconservatism are also shown. The opinion that Russia cannot follow the Western path of development has begun to assert itself in the mass consciousness of Russians, as evidenced by the results of sociological surveys. Currently, the "Asian vector" prevails in Russia, suggesting "conservative" ideas and values - order, family, stability, strengthening the role of the state in all spheres of life, etc. Representatives of neoconservatism put forward the idea of freeing the economic sphere from state regulation. Today's ideological discourse concerns topical issues of the socio-cultural development of the country, forms and methods of social transformations, etc. Modern philosophers, sociologists, political scientists talk about the advent of the era of "modern" and "postmodern", but, at the same time, they often rely on classical ideological approaches. Religious ideology is considered in detail. Traditional confessions with great social and cultural authority have formulated holistic conceptual approaches in their new social doctrines, on the basis of which religious organizations can broadcast their ideas, carry out a dialogue on socially significant issues, making every possible use of the constructive part of the spiritual heritage of religions. In today's reality, there is a tendency to involve religious denominations and movements in modern forms of social and political participation.
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Phillips, Bruce A. "Making the Case for Social Network Questions in Jewish Population Surveys". Contemporary Jewry 31, n.º 1 (19 de marzo de 2011): 79–85. http://dx.doi.org/10.1007/s12397-010-9061-4.
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Homan, Patricia y Amy Burdette. "When Religion Hurts: Structural Sexism and Health in Religious Congregations". American Sociological Review 86, n.º 2 (18 de marzo de 2021): 234–55. http://dx.doi.org/10.1177/0003122421996686.
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An emerging line of research has begun to document the relationship between structural sexism and health. This work shows that structural sexism—defined as systematic gender inequality in power and resources—within U.S. state-level institutions and within marriages can shape individuals’ physical health. In the present study, we use a novel dataset created by linking two nationally representative surveys (the General Social Survey and the National Congregations Study) to explore the health consequences of structural sexism within another setting: religious institutions. Although religious participation is generally associated with positive health outcomes, many religious institutions create and reinforce a high degree of structural sexism, which is harmful for health. Prior research has not reconciled these seemingly conflicting patterns. We find that among religious participants, women who attend sexist religious institutions report significantly worse self-rated health than do those who attend more inclusive congregations. Furthermore, only women who attend inclusive religious institutions exhibit a health advantage relative to non-participants. We observe marginal to no statistically significant effects among men. Our results suggest the health benefits of religious participation do not extend to groups that are systematically excluded from power and status within their religious institutions.
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Nojan, Saugher. "Racial-Religious Decoupling in the University: Investigating Religious Students’ Perceptions of Institutional Commitment to Diversity". AERA Open 9 (enero de 2023): 233285842211213. http://dx.doi.org/10.1177/23328584221121339.
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Muslims face racism based on their racialized religious identities, yet few address their experiences through critical race theory or campus racial climate. This paper addresses how religious students rate institutional commitments to campus diversity when considering racial and religious respect. This study examines undergraduate experience surveys across nine campuses and a Muslim student photovoice project through a mixed-methods design. I argue that racial and religious respect derived from interpersonal, discursive, and material sources influence Muslim students’ perceptions of institutional commitment to diversity. I introduce racial-religious decoupling to refer to how the separation of race and religion as distinct social experiences hinders campus commitments to diversity, equity, and inclusion for addressing anti-Muslim racism and intersections of race and religion. This study uses critical race theory to demonstrate how hegemonic Whiteness embedded in higher education includes Christian normativity, which racializes non-Christians as outsiders who have to justify their needs and resources for their communities.
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Kovess-Masfety, Vivianne, Sara Evans-Lacko, David Williams, Laura Helena Andrade, Corina Benjet, Margreet Ten Have, Klaas Wardenaar et al. "The role of religious advisors in mental health care in the World Mental Health surveys". Social Psychiatry and Psychiatric Epidemiology 52, n.º 3 (2 de noviembre de 2016): 353–67. http://dx.doi.org/10.1007/s00127-016-1290-8.
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Lavric, Miran y Andrej Naterer. "Religious polarization among youth in southeast Europe: The role of secularization and prevailing confession". Sociologija 65, n.º 4 (2023): 580–96. http://dx.doi.org/10.2298/soc2304580l.
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Recent rapid secularization has been a major force behind the overwhelming political and ideological polarization in some Western countries. Focusing on Western European countries, Ribberink et al. (2018) found that religious polarization was associated with higher levels of secularization, and at the same time, with the relative dominance of Catholicism. Based on national representative surveys from 2018, this paper analyses religious polarization among young people from ten countries in Southeast Europe. The results show that the level of religious polarization is indeed positively correlated to the level of secularization, as well as to the predominance of Catholicism among young people. Slovenia and Croatia, two countries where youth is both highly secularized and predominantly Catholic, stood out with the highest levels of religious polarization. Furthermore, it is only in these two countries that young people became more secularized between 2008 and 2018. We interpret these results mainly in light of the rise of the individual-choice norms that parallel secularization, combined with the mechanism of religious defence, which can be successful largely because of the Catholic Church?s abundant material and cultural resources.
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GALLUP, GEORGE. "Religion in America". ANNALS of the American Academy of Political and Social Science 480, n.º 1 (julio de 1985): 167–74. http://dx.doi.org/10.1177/0002716285480001014.
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This article reviews recent survey indicators on religi˙ous life in America. Generally the surveys reveal a rising tide of religious interest. The “highly spiritually committed” are more satisfied with their lives, more tolerant of others, and more concerned with the betterment of society. Despite the high interest in religion, there are glaring inconsistencies: levels of morality and ethics remain low, hunger is a reality for many Americans, and levels of self-esteem are low for many persons.
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Chai, Mengran y Lin Wu. "Belief in Religion or Participation in Insurance? The Impact of Religious Beliefs on the Decision to Participate in Social Health Insurance in China". Religions 15, n.º 5 (17 de mayo de 2024): 621. http://dx.doi.org/10.3390/rel15050621.
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Investigating the factors that influence individual decisions to participate in social health insurance is an essential component of constructing a multi-tiered, comprehensive social health insurance system, and religious beliefs may constitute an important potential factor. Utilising data from the China General Social Survey (CGSS), this study has developed a comprehensive explanatory framework encompassing both macro- and micro-level analyses to ascertain the impact of religious beliefs on individual decisions to participate in social health insurance through quantitative methods. The findings indicate that religious beliefs significantly diminish the likelihood of individuals participating in social health insurance, and the influence varies among different types of religions; endogeneity and robustness tests offer robust support for these conclusions. With respect to heterogeneity, the influence of religious beliefs on the decision to participate in social health insurance exhibits differentiation across dimensions such as educational attainment, social trust levels, income levels, and self-rated health statuses. Furthermore, the social interaction effect and the employment opportunity effect are identified as potential mechanisms driving this influence.
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Rosie, Michael. "Tall Tales: Understanding Religion and Scottish Independence". Scottish Affairs 23, n.º 3 (agosto de 2014): 332–41. http://dx.doi.org/10.3366/scot.2014.0032.
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There are a number of tall tales about how religion shapes opinions on Scotland's constitutional future. This article outlines some of the more common of these, as well as claims of a recent ‘silent revolution’ amongst Scotland's Catholics. These are examined through the evidence of Scottish Social Attitudes Surveys. The article concludes that the apparent associations between religious group and support for independence in fact spring from differential experiences of secularisation. Far from demonstrating shifts in religious opinion, the evidence suggests that religious belonging now has little or no relevance to attitudes towards independence.
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Abdulagatov, Zaid. "EXTREMES OF RELIGIOUS CONSCIOUSNESS IN THE SYSTEM OF ISLAMIC EDUCATION OF THE REPUBLIC OF DAGESTAN. (ENDING. OPENING IN NO 4-2021)". Russia and the moslem world, n.º 1 (2022): 28–45. http://dx.doi.org/10.31249/rmw/2022.01.03.
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The author, basing on sociological surveys of different years, showed the extremes of the religious consciousness of Moslems who studied in Islamic educational institutions of the Republic of Dagestan. The statistics of Islamic education in the republic are shown. The factors that strengthen the role of religious worldview in the socialization of Dagestan youth are revealed. The issues discussed are considered from the standpoint of the interests of the secular state in solving the problems of social stability, the formation of a secular legal culture, countering religious extremism and terrorism.
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Abdulagatov, Zaid. "EXTREMES OF RELIGIOUS CONSCIOUSNESS IN THE SYSTEM OF ISLAMIC EDUCATION OF THE REPUBLIC OF DAGHESTAN (CONTINUED IN № 1, 2022)". Russia and the moslem world, n.º 4 (2021): 45–59. http://dx.doi.org/10.31249/rmw/2021.04.04.
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The author, basing on sociological surveys of different years, showed the extremes of the religious consciousness of Moslems who studied in Islamic educational institutions of the Republic of Daghestan. The statistics of Islamic education in the republic are shown. The factors that strengthen the role of religious worldview in the socialization of Daghestan youth are revealed. The issues discussed are considered from the standpoint of the interests of the secular state in solving the problems of social stability, the formation of a secular legal culture, countering religious extremism and terrorism.
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Carneiro, Ana, Hélder Fernando Pedrosa e Sousa, Maria Alzira Pimenta Dinis y Ângela Leite. "Human Values and Religion: Evidence from the European Social Survey". Social Sciences 10, n.º 2 (20 de febrero de 2021): 75. http://dx.doi.org/10.3390/socsci10020075.
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Values are guiding constructs of social action that connote some actions as desirable, undesirable, acceptable, and unacceptable, containing a normative moral/ethical component, and constituting a guide for actions, attitudes, and objectives for which the human being strives. The role of religion in the development of moral and ideal behaviors is a subject of concern and object of theoretical and empirical debate in various sciences. Analyzing sociodemographic and religious variables, the present work aimed to understand the contribution of religious variables to the explanation of Schwartz’s human values and to identify an explanatory model of second-order values, i.e., self-transcendence, conservation, self-promotion, and openness to change. This study was carried out with a representative sample of the Portuguese population, consisting of 1270 participants from the European Social Survey (ESS), Round 8. Benevolence (as human motivational value) and self-transcendence (as a second-order value) were found to be the most prevalent human values among respondents, with the female gender being the one with the greatest religious identity, the highest frequency of religious practices, and valuing self-transcendence and conservation the most. Older participants had a more frequent practice and a higher religious identity than younger ones, with age negatively correlating with conservation and positively with openness to change. It was concluded that age, religious identity, and an item of religious practice contribute to explain 13.9% of the conservation variance. It was also found that age and religious practice are the variables that significantly contribute to explain 12.2% of the variance of openness to change. Despite the associations between psychological variables (values) and religious ones, it can be concluded that religious variables contribute very moderately to explain human values. The results obtained in this study raised some important issues, namely, if these weakly related themes, i.e., religiosity and human values, are the expression of people belief without belonging.
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Clements, Ben y Peter Gries. "“Religious Nones” in the United Kingdom: How Atheists and Agnostics Think about Religion and Politics". Politics and Religion 10, n.º 1 (20 de diciembre de 2016): 161–85. http://dx.doi.org/10.1017/s175504831600078x.
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AbstractThe decline in religious identification and corresponding increase in the unaffiliated has been one of the most important religious changes in the United Kingdom (UK). The emergence of the “religious nones” is the most obvious sign of continuing secularization and the declining social and cultural relevance of religion. Yet while the religiously-unaffiliated often form the plurality — if not sometimes the majority — in many surveys, there has been little scholarly investigation into atheists, agnostics, and others who do not identify with a particular religion. This article uses a 2014 survey of UK adults to examine how those who identify as atheist or agnostic differ from the religiously-affiliated in terms of religiosity, ideology, and policy preferences. Findings reveal secular groups in the UK to be more to the ideological left than the religiously affiliated, and that atheists and agnostics differ from each other and especially the religiously affiliated on public policy.
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Gorski, Philip. "The Origin and Nature of Religion: A Critical Realist View". Harvard Theological Review 111, n.º 2 (abril de 2018): 289–304. http://dx.doi.org/10.1017/s0017816018000093.
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There are few social scientists who have done as much scholarly research on religion as Christian Smith. Over the past three decades, he has interviewed hundreds of people, fielded numerous surveys, and written dozens of books. And in recent years, he has pushed beyond the boundaries of empirical social research into the neighboring domains of social theory, philosophy, and theology. Anyone who studies or cares about religion will want to know what he has to say about it.
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Olson, Laura R. "Movement Commitment among Progressive and Conservative Religio-Political Activists in the United States". Politics and Religion 9, n.º 2 (20 de abril de 2016): 296–308. http://dx.doi.org/10.1017/s1755048316000249.
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AbstractIn this article, I compare progressive and conservative religio-political activists' commitment to their movements (the religious left and right, respectively). I rely on data from the Public Religion Research Institute's 2009 surveys of individuals they identified as religious left activists and religious right activists. Do these activists actually say they identify with the movement with which pollsters assume them to affiliate? How potentially influential do they perceive their movements to be? Third, to what extent do activists support their movement's core social movement organizations? I conclude by arguing that the evidence is mixed that the American religious left lacks influence because its activists tend not to be unified.
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Osmo, Rujla y Ruth Landau. "Religious and Secular Belief Systems in Social Work: A Survey of Israeli Social Work Professionals". Families in Society: The Journal of Contemporary Social Services 84, n.º 3 (julio de 2003): 359–66. http://dx.doi.org/10.1606/1044-3894.121.
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In this study, the authors examined the impact of religiosity on social workers' ranking of ethical principles. The findings indicate that religiosity may be a distinguishing variable in some, but not all, contexts of ethical decision making in social work practice. The religiosity of religious social workers may influence their ethical decision making in situations with religious connotations. Moreover, religious social workers' ethical hierarchies seem to be more consistent both in different contexts and in comparison to those of secular social workers. The prospect that social workers may be influenced in some situations by a competing code of rules in conflict with the professional code of ethics emphasizes the need for social workers' awareness of their own belief system.
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Alam, Dr Syed Aftab y Dr Saeed Ahmad. "Media-tic Challenges for Inter-Faith Harmony in Pakistan and Pragmatic Social Egalitarianism". ĪQĀN 4, n.º 01 (29 de diciembre de 2021): 80–90. http://dx.doi.org/10.36755/iqan.v4i01.357.
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Pakistan being multi-religious country has diverse religious communities which have been living as friends for centuries. In the recent past, few incidents of targeting the minorities were reported which labeled Pakistan as a locus of intolerance, extremism and terrorism. As matters of fact, all these troublemakers were funded by some specific international groups and prorogated illicitly by some media groups otherwise the same religious communities have been living in the same land for centuries as brothers and friends.
The research is comprises a survey study about the role of Pakistani media for promotion and observing inter-faith harmony among different religious communities in Pakistan. Media has a crucial part in maintain the social pulse especially on inter-faith harmony platform. Nationally and internationally, the wave of creditability is more recognized than the quickness of media so it is pertinent to understand to regularize the media of Pakistan that they should first recheck the news and incidents through the concerned professors of the area and the government officials then break a comprehensive report to stable the creditability of their channel and paint a positive image of Pakistan all over the world. It is also found that Pakistani media is not sufficiently covering the scholars of different religions other than Islam on social life topics and on harmonic points of their religions also.