Bibliografías temáticas / Sociology of religion

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Literatura académica sobre el tema "Sociology of religion"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 9 de junio de 2025

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Artículos de revistas sobre el tema "Sociology of religion"

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Watier, Patrick. "G. Simmel : religion, sociologie et sociologie de la religion / Religion, Sociology and Sociology of Religion." Archives de sciences sociales des religions 93, no. 1 (1996): 23–50. http://dx.doi.org/10.3406/assr.1996.1014.

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Cipriani, Roberto. "The New Sociology of Religion." Encyclopedia 1, no. 3 (August 18, 2021): 822–30. http://dx.doi.org/10.3390/encyclopedia1030063.

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The new sociology of religion differs from the classical and mainstream sociology, which was in force until the end of the last century, in that it no longer considers religion only as an independent variable, but places it together with other dependent variables, so that it becomes possible to investigate new themes, especially those that do not consider religious involvement—from atheism to the phenomenon of ‘nones’ (non-believers and non-practicing), from spirituality to forms of para-religions and quasi-religions and the varied set of multiple religions.
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Horii, Mitsutoshi. "‘Religionʼ in the Sociology of Religion". Nordic Journal of Religion and Society 35, № 2 (2 грудня 2022): 70–82. http://dx.doi.org/10.18261/njrs.35.2.1.

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Sengers, Erik, and Kees De Groot. "Actualiteit en relevantie van de Nederlandse godsdienstsociologie." Religie & Samenleving 11, no. 3 (December 1, 2016): 317–32. http://dx.doi.org/10.54195/rs.12218.

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In a secular society, as is the Netherlands, the position of religions and religious organisations is a theme of controversial debates. Curiously enough, sociologists of religion do not play a prominent role in these debates. The question of this article is, what the contribution of contemporary Dutch sociology of religion is to science and society. The article starts with several characteristics of Dutch sociology of religion: it is connected with the emancipation of religious minorities, it was at the service of governmental planning (church buildings as well as social and welfare organizations), sociology of religion was located at theological faculties, thus it was mainly oriented at mainline Christianity and not at world religions, and finally sociology of religion is being replaced by more anthropological studies. The thesis of the article is that sociologists of religion stuck to these characteristics for too long, not being able to react to the changing religious context in time. The second part of the article focuses on the contemporary situation of sociology of religion. Starting with active emeriti, the paper discusses the academic departments, research institutes, and professional associations. The article concludes that sociology of religion remains relevant in research about the social-cultural consequences of secularisation and about the position of religion in hyper-diverse societies. To take that role, sociology of religion should become more sociological, focus on sociological methods and theories, and the social and political consequences and impact of religion.
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Kussainov, D. U., N. L. Seitakhmetova, M. M. Nurov, and G. Kuttybekkyzy. "SOCIOLOGY OF RELIGION: EVOLUTION AND SHORT STORIES OF ITS SUBJECT." BULLETIN Series of Sociological and Political sciences 69, no. 1 (March 15, 2020): 205–9. http://dx.doi.org/10.51889/2020-1.1728-8940.33.

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The sociology of religion is a complex social phenomenon. Religion has various social manifestations, it all depends on what social processes it interacts with. The sociology of religion studies the place and role of religion in society, its development of religion and the attitude of various social and national communities to religion, the functions of religion, types of religions, internal structure, and religious organizations. He does not undertake to answer the question about the truth or falsity of certain provisions of a creed or religious dogmas.
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Carroll, Michael P. "“World Religions” in Introductory Sociology Textbooks." Teaching Sociology 45, no. 1 (July 7, 2016): 28–37. http://dx.doi.org/10.1177/0092055x16657144.

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A section on “world religions” (WRs) is now routinely included in the religion chapters of introductory sociology textbooks. Looking carefully at these WR sections, however, two things seem puzzling. The first is that the criteria for defining a WR varies considerably from textbook to textbook; the second is that these WRs sections contain little or no sociology. These puzzles are resolved, however, once we understand that under the guise of promoting “diversity,” these sections are really affirming the universality of what has long been identified as a distinctively modern and very Western view of religion. The article concludes with some practical suggestions for improving the religion chapters in introductory textbooks. One such suggestion is that paying more attention to Native American “religion” would be a useful way of introducing students to the view that religion is a social construction that has no stable transhistorical and transcultural meaning.
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Džehverović, Alma. "Sociologija religije Hansa Mola: dosezi identitetske teorije religije / Hans Mol’s Sociology of Religion: The Scope of the Identity Theory of Religion." SOPHOS: A Young Researchers’ Journal, no. 16 (December 27, 2023): 125–64. http://dx.doi.org/10.46352/18403867.2023.125.

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The subject of this paper is the Hans Mol’s sociology of religion, which is also known as the “identity theory of religion”. The aim of the paper is to show Hans Mol’s contributions based on the analysis and critical assumptions of the identity theory of religion. In order to shed light on contemporary social constellations that necessarily imply the presence of religion in the “public sphere”, the paper proves the plausibility and scientific usability of the identity theory of religion in the analysis of religion and its connection with identity, politics and culture. In accordance with the saying, the paper shows that the sociology of religion by Hans Mol in toto should be observed and understood in its own interpretative range. In this sense, identity theory of religion does not represent just one innovative platform for understanding religion as “sacralization of identity”; it must be understood in the context of its methodological and paradigmatic significance for the sociology of religion as a whole. For this reason, the paper highlights the theoretical coordinates of Hans Mol’s sociology of religion, which is found at the intersection of sociological, anthropological and secularization theories of religion.
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Soehadha, Moh. "DISTINGSI KEILMUAN SOSIOLOGI AGAMA (Sejarah Perkembangan, Epistemologi, dan Kontribusi Praksis)." Jurnal Sosiologi Agama 12, no. 1 (December 6, 2018): 31. http://dx.doi.org/10.14421/jsa.2018.121-02.

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Sociology studies of religion today have developed in various Islamic colleges in Indonesia. As a science developed in universities, the sociology of religion is built with a strong epistemological foundation. Unlike the sociology of religion developed from sociology in public universities, the sociology of religion in Islamic higher education is also influenced by the Comparative Science of Religion or the Study of Religions. The following article describes the development of religious sociology studies at the UIN Sunan Kalijaga which is distinctive. The distinction of the study of the sociology of religion is influenced by the history of the development of religious sociology study programs and the praxis of religious sociology to solve social and religious problems in Indonesia. Studi sosiologi agama dewasa ini telah berkembang di berbagai perguruan tinggi agama Islam di Indonesia. Sebagai ilmu pengetahuan yang dikembangkan di perguruan tinggi, maka sosiologi agama dibangun dengan landasan epistemologi yang kuat. Berbeda dengan sosiologi agama yang dikembangkan dari ilmu sosiologi yang ada di perguruan tinggi umum, sosiologi agama di perguruan tinggi agama Islam juga dipengaruhi oleh Ilmu Perbandingan Agama atau Studi Agama-agama. Tulisan berikut mendeskripsikan tentang perkembangan studi sosiologi agama di UIN Sunan Kalijaga yang bersifat distingtif. Distingsi kajian sosiologi agama tersebut dipengaruhi oleh sejarah perkembangan program studi sosiologi agama dan kebutuhan praksis sosiologi agama untuk menyelesaikan problem sosial keagamaan di Indonesia.
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Babiy, Mykhailo. "Sociology of Religion." Ukrainian Religious Studies, no. 5 (May 6, 1997): 44–48. http://dx.doi.org/10.32420/1997.5.98.

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In the structural architectonics of religious studies one of the important places is the sociology of religion. Being in close intercourse with philosophy, history, psychology, phenomenology of religion, culturology and ethics, it also appears as a specific branch of socio-scientific knowledge.
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Babiy, Mykhailo. "Sociology of Religion." Ukrainian Religious Studies, no. 17 (March 20, 2001): 75–79. http://dx.doi.org/10.32420/2001.17.1129.

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The sociology of religion is an important disciplinary form of religious knowledge. It has a well-defined subject field - a specific set of interrelated problems in the plane "religion - society - man" exposed to sociological reflection.
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Tesis sobre el tema "Sociology of religion"

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Baker, Joseph O. "Teaching in the Sociology of Religion." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/5386.

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Tshibangu, Ruth. "Religion and its relationship to conflict; The case of South Sudan : To what extent do South Sudanese still experience religious oppression post-independence?" Thesis, Linnéuniversitetet, Institutionen för samhällsstudier (SS), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-91206.

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Abstract The study is a critical evaluation of the relationship between Religion and Conflict, with a case study in South Sudan (based on the findings of Noa Salomon 2013;2014). With the aid of power theory, conflict theory, frustration and aggression theory, the study seeks to determine the extent to which religious oppression still exists in South Sudan with other specific aims such as determining the provisions for religious freedom in South Sudan, finding the role of religion in peacebuilding and assessing the challenges faced in religious tolerance in South Sudan.   This is a qualitative study and it made use of the multi methods technique as used by Creswell et al, 2003 with emphasis on content analysis method in analyzing the set research objectives. The argumentative approach, abductive reasoning, analytical approach, and hermeneutic approach are some of the other methods employed in the study alongside content analysis. The results from the study show that religious oppression still exists significantly in South Sudan, but the exact extent is not determined. Findings from the paper further show that religion and religious actors play a very important role in peacebuilding in South Sudan and they have been successful at peace at the grassroots level but the same cannot be said for its role at the national level. It has been recommended that the South Sudanese Government and other stakeholders should implement already existing peace agreements. Also, policymakers should employ policies that would increase the influence of religious actors on the national level.   Keywords: religion, conflict, oppression, discrimination, Islamization, South Sudan, peace works
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Javan, Jafari Bojnordi Abdolreza. "Religion, culture and punishment : rethinking the sociology of punishment." Thesis, University of Glasgow, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.479134.

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Walters, Noel. "Religion, Religiosity, and Attitudes Toward Immigrants| The Influence of American Mainline Religions on Sociopolitical Views." Thesis, The George Washington University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1589658.

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<p> The growth in recent decades of less traditionally religious groups has inspired a reevaluation of the effect of religious tradition and religiosity on sociopolitical attitudes, particularly attitudes toward immigrants. Additionally, the historic increase in Mexican and Central American immigrants to the U.S. has fixed national attention on immigration reform. Despite a consensus concerning the need for immigration reform in the U.S., existing literature, surveys, and public commentary have shown that issues of immigration foster atypical patterns of support and opposition, particularly among religious groups. As a result, research examining the effects of religious tradition and religiosity on attitudes toward immigrants has yielded contradictory results. </p><p> Using data from the 2004 General Social Survey, the author aims to construct a more nuanced theoretical framework that distinguishes between the effects of religious tradition and religiosity on attitudes toward immigrants. Among the most notable findings are that members of less traditionally religious groups, those with lower religiosity, and more highly educated respondents have more positive attitudes toward immigrants, while greater perceived economic and cultural threats posed by immigrants create more negative attitudes. The author also finds that religiosity has different effects on attitudes toward immigrants for Black Protestants compared to white Evangelical Protestants. Additional findings and their implications are discussed.</p>
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Sandberg, Russell. "Religion, society and law : an analysis of the interface between the law on religion and the sociology of religion." Thesis, Cardiff University, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.525073.

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This thesis is an investigation into teachers' status in Kuwait, what it is and the reasons for it. The question was posed and systematically investigated as to the standing of teachers, an issue of great significance for Kuwait and its education system. The thesis also explores the connections between teacher status and teacher education and the possibility of using improvements in teacher education to raise the status of teachers. The study is heavily based on empirical work, specifically: three substantial surveys and a case study that includes a fourth smaller survey. The collection of data is predominantly, though not exclusively, quantitative. A short questionnaire on teachers' status was administered to, 5200 citizens, 0.65% of the popUlation, using a network or 'snowball' technique. A longer questionnaire was administered to 320 final-year students in a cross-section of Kuwaiti secondary schools. A third questionnaire was administered to 1200 teachers (4% of the teacher population). The response rates for all three surveys exceeded 95%. The hypothetically significant variables considered in these surveys variously included gender, socio-cultural group, age, family status, academic ability, professional experience, subject specialism and nationality. In addition, an extended case study was carried out in the College of Basic Education, the training institution for primary teachers in Kuwait. The findings of these surveys and of the case-study are compared with each other and, to a lesser extent, with previous research that has been conducted in regard to teacher status in other educational systems. At an early stage of the analysis, some findings were presented to two members of the 'educational elite' in Kuwait for their interpretation and comment. The following are some examples of the findings of the study. Kuwaiti society sees the relative status of teachers as middle-order. The public have higher views of teachers than either teachers or trainee teachers have of themselves. The standing of the College of Basic Education is perceived as low by all sectors, including trainees at the college. Up to 28% of school-Ieavers were conSidering teaching as a career option, but almost none of these are academically able students. Kuwaitis choose teaching very much more for pragmatic than for 'vocational' reasons. Sociocultural group is the variable with the widest influence on the matters investigated. Gender is less significant than expected in some areas.
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Lain, Vanderlei Albino. ""Encontros para a nova consciência" uma experiência religiosa da cultura pós-moderna?" Universidade Católica de Pernambuco, 2007. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=151.

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O Encontro para a Nova Consciência ocorre em Campina Grande (Paraíba Nordeste do Brasil), desde 1992, durante o período de carnaval, tornando-se palco de um atrativo e intrigante acontecimento, não tão facilmente visto em outras partes do mundo, atualmente. Ao observarmos as particularidades marcantes desta experiência religiosa, em tamanha diversidade, somos capazes de caracterizá-lo como sendo um fenômeno religioso pós-moderno. Estudando os elementos relevantes que se observam neste Movimento, a partir das contribuições de teóricos contemporâneos que refletem sobre o fenômeno religioso, buscaremos apresentar esta experiência como um espaço significativo da vivência religiosa dentro da cultura pós-moderna. Se a secularização e pluralismo religioso conferem indicações sobre o comportamento religioso na Modernidade, as características do Encontro para a Nova Consciência, marcados pela subjetividade que confere identidades flutuantes, permitem-nos apreciar indícios de uma religiosidade que se configura na Pós-modernidade<br>The Convention for New Conscience occurs, during carnival period, in Campina Grande City (Paraíba - Brazil Northeast), since 1992, having become an attractive and intriguing event field, event that cannot be, currently, seen, found, easely, anywhere in the world. As we can observe this religious experience remarkable particularities, in such a great diversity, we are, therefore, enable to characterize it i.e. the abovementioned event as a kind, a sort of postmodern religious phenomenon. Studying the outstanding elements that are observed in this Movement, departing from the contemporaneous theorical contributions that reflect on the religious phenomenon, we will seek to present this experience as a religious liveliness meaningful space, within postmodern culture. If secularization and religious pluralism bestow some indications upon religious comportment in Modernity, the Convention for New Conscience characteristics, marked by the subjectivity that brings forth floating identities, they the event characteristics allow us evaluating a certain religiosity signs that take a plain shape in Post-modernity
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Sahlin, Henrik, and Lilja Karl Chef. "Från religion till humanvetenskap : En historisk diskursanalys av Kriminalvårdens styrdokument." Thesis, Stockholms universitet, Sociologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-193435.

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Denna uppsats problematiserar Kriminalvårdens ideologiska utveckling genom att analysera interna och externa styrdokument från tre tidsperioder: 1923, 1963-1968 och 2008-2020. Uppsatsen undersöker hur den kristna diskursen och den kristna praktiken inom Kriminalvårdens verksamhet successivt har ersatts som en del av samhällets övergripande rationaliseringstendenser. Inspirerade av Foucault, genomförs en analys av kriminalvårdens diskursiva utveckling utifrån ett historiserande perspektiv. Uppsatsens primära frågeställning utgår från teoretiker som Kate Soper, Michel Foucault och Jürgen Habermas och argumenterar för humanismen som en rättfärdigande ideologi och synliggör dess konnotationer till behaviorismen. Syftet är att förstå denna typ av förändring, och hur rationaliseringstendenser kan synas i dessa förändringar. Uppsatsen mynnar ut i en förståelse av kristendomens avtagande roll till fördel för humanvetenskapens praktikers framväxt.
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Willander, Erika. "What Counts as Religion in Sociology? : The Problem of Religiosity in Sociological Methodology." Doctoral thesis, Uppsala universitet, Sociologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-229776.

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This thesis aims to contribute to the ongoing critical discussion within the sociology of religion by focusing on the seldom considered perspective of methodology. As such, it consists of a theoretical part that problematizes the ways in which religion has been analyzed, and an empirical part that develops how religiosity can be approached in sociological studies. The thesis seeks, in other words, to contribute to how sociologists analyze religion, and addresses a research problem that has gained new relevance in the aftermath of criticism of the secularization paradigm. In the theoretical part, the assumptions underlying the ways in which religion is studied are revisited, as is the impact that these have had as faras the empirical study of religion is concerned in one of the countries often assumed to be secularized – i.e. Sweden. The empirical part of the thesis is comprised of three studies based on the latest European Value Survey, qualitative interviews and the Blogosphere on religion-related content (n=220000 blog posts). The results from these studies are used to reconsider the religiousmainstream, the “package”-like assumptions often made about affiliation, belief and practice, as well as the fact that the study of religiosity tends to be relegated to the periphery of the imagination of sociologists of religion. The thesis proposes that if we want to study religion in a lay people sensitive way we cannot continue to overlook their understandings of the sacred, the ways in which they regard their own religiosity, and the fact that their affiliation,belief and practice do not necessarily fit the expectations of established ways of analyzing religion.
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Smith, Daniel L. "The religion of the landless : a sociology of the Babylonian Exile." Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:cb08e6da-28ac-4246-90fc-cd027e4bdfef.

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In this study, the Babylonian Exile of the Jews is approached from the perspective of a sociological analysis of more recent historical cases of mass deportation and refugee behaviour. After this survey, four behaviour patterns are isolated that function as 'Mechanisms for Survival' for minorities in crisis and under domination in a foreign environment. These 'Mechanisms' include 1) Structural adaptation, 2) The rise of, and conflict between, new leaders. 35 new Folklore patterns, especially 'Hero' stories, and 4) adoption or elaboration of ritual as a means of boundary maintenance and identity preservation. These four mechanisms are then illustrated from Exilic texts of the Old Testament. The rise of Elders and the changing nature of the Bet Abot is seen as structural adaptation. The conflict of Jeremiah and Hananiah, and the advice of Jeremiah in his 'letter', is seen as the conflict of new leaders in crisis. The 'Diaspora Novella' is compared to Messianic expectation and especially to Suffering Servant to show how folklore can reflect social conditions and serve a function as 'hero stories'. Finally, the latest redactional layers of 'P' reveal concern for purity and separation that expressed itself in social isolationism and boundary maintenance, particularly in the dissolution of marriages with foreign wives. There is also a section on social conflict after the restoration, as a measure of the independent development of exilic social ideology and theology. The conclusion is that sociological analysis of the Exilic material reveals the exilic-post-exilic community exhibiting features of a minority group under stress, and the creative means by which that group responds by Mechanisms for Survival.
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Anderson, Paul D. Jr. "Rural Urban Differences in Educational Outcomes: Does Religious Social Capital Matter?" University of Cincinnati / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1430749911.

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Libros sobre el tema "Sociology of religion"

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Mirola, William A., Michael O. Emerson, and Susanne C. Monahan, eds. Sociology of Religion. 3rd Edition. | New York : Routledge, 2018. | Revised edition of Sociology of religion, c2011.: Routledge, 2019. http://dx.doi.org/10.4324/9781315177458.

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Day, Abby. Sociology of Religion. Abingdon, Oxon; New York: Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429055591.

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Association for the Sociology of Religion. Sociology of religion. Washington, D.C: Association for the Sociology of Religion, 1993.

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Flanagan, Kieran, and Peter C. Jupp, eds. Postmodernity, Sociology and Religion. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1007/978-1-349-25060-8.

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Flanagan, Kieran, and Peter C. Jupp, eds. Postmodernity, Sociology and Religion. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1007/978-1-349-14989-6.

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1954-, Bruce Steve, ed. The sociology of religion. Aldershot, UK: E. Elgar, 1995.

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1944-, Flanagan Kieran, and Jupp Peter C, eds. Postmodernity, sociology, and religion. New York: St. Martin's Press, 1996.

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Max, Weber. The sociology of religion. Boston: Beacon Press, 1993.

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Michael, Hill. A sociology of religion. Aldershot: Avebury, 1987.

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Johnstone, Ronald L. Religion in society: A sociology of religion. 3rd ed. Englewood Cliffs, N.J: Prentice Hall, 1988.

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Capítulos de libros sobre el tema "Sociology of religion"

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Davie, Grace. "Religion." In Sociology, 277–96. London: Macmillan Education UK, 1999. http://dx.doi.org/10.1007/978-1-349-27552-6_13.

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Farley, John E., Michael W. Flota, and J. Scott Carter. "Religion." In Sociology, 475–507. 8th ed. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003484974-19.

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O’Donnell, Gerard. "Religion." In Mastering Sociology, 268–77. London: Macmillan Education UK, 1988. http://dx.doi.org/10.1007/978-1-349-10247-1_23.

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O’Donnell, Gerard. "Religion." In Mastering Sociology, 277–85. London: Macmillan Education UK, 1994. http://dx.doi.org/10.1007/978-1-349-13434-2_23.

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O’Donnell, Gerard. "Religion." In Mastering Sociology, 254–63. London: Macmillan Education UK, 1985. http://dx.doi.org/10.1007/978-1-349-17914-5_23.

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Selfe, P. L. "Religion." In Advanced Sociology, 187–201. London: Macmillan Education UK, 1987. http://dx.doi.org/10.1007/978-1-349-13093-1_12.

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Cohen, Robin, Paul Kennedy, and Maud Perrier. "Global religion." In Global Sociology, 301–17. London: Macmillan Education UK, 2013. http://dx.doi.org/10.1007/978-1-137-27246-1_18.

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Selfe, Paul. "Religion." In Sociology a Level, 157–71. London: Macmillan Education UK, 1993. http://dx.doi.org/10.1007/978-1-349-13854-8_12.

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Selfe, Paul. "Religion." In Work Out Sociology, 161–74. London: Macmillan Education UK, 1993. http://dx.doi.org/10.1007/978-1-349-13120-4_13.

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Vanderstraeten, Raf, and Kaat Louckx. "Religion." In Sociology in Belgium, 23–58. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-55663-9_2.

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Actas de conferencias sobre el tema "Sociology of religion"

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Bahari, Yohanes. "Response of Students Majoring in Religion toward Religious Tolerance." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007103506500655.

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Bahari, Yohanes. "Response of Students Majoring in Religion Towards Religious Tolerance." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007107008520857.

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Kosasih, Aceng. "Inter-Religion Harmony." In 1st UPI International Conference on Sociology Education. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icse-15.2016.1.

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Hunt, Stephen J. "“Regulating Religion”: Religious Rights Legislation in the UK." In 3rd Annual International Conference on Political Science, Sociology and International Relations (PSSIR 2013). Global Science and Technology Forum Pte Ltd, 2013. http://dx.doi.org/10.5176/2251-2403_pssir13.80.

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Kotylko, Yaroslav. "The impact of Russian aggression on state-religious relations in Ukraine." In Sociology – Social Work and Social Welfare: Regulation of Social Problems. Видавець ФОП Марченко Т.В., 2023. http://dx.doi.org/10.23939/sosrsw2023.053.

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Background: Ukraine is going through difficult times as a result of Russian aggression, which affects many aspects of society. One of these aspects is state-religious relations, which have undergone significant changes in the context of a full-scale war and the annexation of the territories of Ukraine. The problem is how Russian aggression affects the relationship between the state and religious organizations in Ukraine. This presents sociologists and specialists in social work and social welfare with important tasks, including studying the role of religion in the formation of citizens' identity and their perception of culture, as well as providing social support to people who have suffered from conflict and migration. Solving these tasks is important for ensuring social stability and strengthening national unity in the face of challenges facing society. Purpose: to study the impact of Russian aggression on state-religious relations in Ukraine and to analyze their consequences for socio-cultural and socio-structural changes in Ukrainian society. The work is aimed at identifying the main factors affecting state-religious relations in Ukraine in the context of Russian aggression, and at assessing their impact on society. Methods: Сollection and analysis of data from statistical sources, regulatory and legal documents, Internet resources and other sources, synthesis and systematization of the received data, logical analysis and interpretation of results.. Results: Russia's invasion of Ukraine led to significant social unrest. The war caused the intensification of religious movements within the country. Religion has a great influence on the formation of national identity and the perception of one's own culture. Religious communities become important subjects of formation of the national worldview and support of the authorities in state policy. The war caused religious problems, particularly in the Orthodox Church. The conflicts opened wide opportunities for religious social work. Conclusion: Russian aggression on the territory of Ukraine significantly affected state- religious ties. The war led to the intensification of religious movements and a split in the Orthodox Church. The conclusion of the study is useful for social work and social security, as it allows to understand the relationship between religion and social problems in Ukraine. The study may also have implications for the regulation of social issues and for further research in this field. In general, the results of the study confirm the importance of state-religious ties and their influence on the formation of national identity and culture in Ukraine. Keywords: socio-religious relations, religion, Russian-Ukrainian war.
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Миняжев, Т. Р. "The Problem of Teaching the Sociology of Religion in Higher Education." In Современное социально-гуманитарное образование: векторы развития в год науки и технологий: материалы VI международной конференции (г. Москва, МПГУ, 22–23 апреля 2021 г.). Crossref, 2021. http://dx.doi.org/10.37492/etno.2021.61.56.045.

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в статье рассматривается проблема преподавания курса социологии религии в высшей школе на примере Московского педагогического государственного университета. Представлены две перспективы преподавания курса: формальная и неформальная, каждая из которых предполагает определенный формат работы со студентами. Основной акцент делается на значении этнографического метода. Представленные результаты эмпирического исследования подчеркивают важность курса социологии религии для студентов-социологов. The article examines the problem of teaching a course in sociology of religion in higher education, using the example of the Moscow Pedagogical State University. Two perspectives of teaching the course - formal and informal - are presented. Each perspective assumes a certain way of work with students. The main emphasis is placed on the importance of the ethnographic method. The presented results of the empirical study emphasize the importance of the sociology of religion course for sociology students.
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Rahmat, Munawar. "Humans by the Quran Tend Reject the Right Religion." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007103006210627.

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Cahyati, Sri, and Dasim Budimansyah. "Character Development Base on Religion: Introducing TCB Concept for Better Life." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007108909580962.

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Gojković, Teodora. "Religion as a Factor of (Social) Support in Serving a Prison Sentence." In International Scientific Conference “LIFE IN PRISON: Criminological, Penological, Psychological, Sociological, Legal, Security and Medical Issues”, 493–500. Institute of Criminological and Sociological Research, Belgrade, Serbia, 2024. https://doi.org/10.47152/prisonlife2024.12.

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At the end of the last and the beginning of the new millennium, research indicated the growing significance of religion for convicted individuals serving prison sentences. It has been shown that dedication to religion can play a significant role in the primary prevention of delinquent behavior, as well as in rehabilitation and the reduction of recidivism. During the prison sentence, commitment to religious life can provide social support to the convicted individuals, helping to reduce isolation, increase the sense of belonging, and create social networks and group connections that strengthen emotional support and psychological resilience. The main aim of this paper is to highlight why it is important to seriously consider the potential of religion as a factor in the social, and then moral, transformation of convicted individuals, given that this issue has been rarely addressed from sociological, penological, and criminological perspectives. This is a review paper in which the author attempts to provide a theoretical and hypothetical framework for future empirical research that could test the thesis of religion’s supportive role in the prison environment. Besides offering a framework for collective identity and ensuring the preservation of social order and structure from a sociological perspective, religion contributes to fulfilling needs for belonging, rootedness, and meaning. From criminological positions, its broader significance in the field of social control, or conventional or normative individual behavior, is recognized, with its protective and prosocial functions being highlighted in prison research. Engaging with this topic would strengthen the sociological approach to the study of religion in specific contexts like prison and would indirectly contribute to the formation of a Sociology of Prison Life. Additionally, it would have significant implications for creating certain measures and policies regarding individuals serving prison sentences, aimed at improving the moral and social climate in prisons.
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Hidayat, Asep Achmad, Setia Gumilar, Munir Munir, Neni Nuraeni, Ahmad Hasan Ridwan, and Nanat Fatah Natsir. "A Handling Model of Religion-based Conflict between the “Jama’ah Qur’ani” And “Jama’ah Qur’an Sunnah”." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007093600960099.

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Informes sobre el tema "Sociology of religion"

1

Barnes, Melissa K., and Antonio Ybarra-Rojas. Liberation Theology in Central America. Liberation Theology and the Marxist Sociology of Religion. CLIC Papers. Fort Belvoir, VA: Defense Technical Information Center, June 1989. http://dx.doi.org/10.21236/ada209072.

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

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