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1
RIVERS, ISABEL. "THE FIRST EVANGELICAL TRACT SOCIETY". Historical Journal 50, n. 1 (13 febbraio 2007): 1–22. http://dx.doi.org/10.1017/s0018246x06005899.
Testo completoAbstract (sommario):
The study of how popular religious publishing operated in Britain in the eighteenth century has been neglected. Recent work on such publishing in the nineteenth century ignores the important eighteenth-century tract distribution societies that were the predecessors of the much larger nineteenth-century ones. This article provides a detailed account of the work of a society that is now little known, despite the wealth of surviving evidence: the Society for Promoting Religious Knowledge among the Poor, founded in 1750, which should properly be considered the first of the evangelical tract societies. It was founded by dissenters, but included many Anglicans among its members; its object was to promote experimental religion by distributing Bibles and cheap tracts to the poor. Its surviving records provide unusually detailed evidence of the choice, numbers, distribution, and reception of these books. Analysis of this particular Society throws light more generally on non-commercial popular publishing, the reading experiences of the poor, and the development of evangelical religion in the eighteenth century.
2
Strungytė-Liugienė, Inga. "Educational Activities of Wilhelm Andreas Rhenius (1753–1833) in Klaipėda and the First Lithuanian Translations of English Religious Literature". Knygotyra 76 (5 luglio 2021): 93–113. http://dx.doi.org/10.15388/knygotyra.2021.76.77.
Testo completoAbstract (sommario):
In the first half of the 19th century, the international interdenominational organization the Religious Tract Society in London provided financial support for the publication of religious books in the native languages of the people of the Kingdom of Prussia: German, Polish, Sorbian and Lithuanian. The branch of the Prussian Religious Tract Society established in Klaipėda, an important trading city of the time, took care of the translations of short books into Lithuanian along with their publishing and distribution. Wilhelm Andreas Rhenius (1753–1833), the inspector of the Bachman’s estate, the follower of the Moravian movement, who managed compilations, worked for the Klaipėda branch. This article aims to reveal the ties of Rhenius, the member of the Society, with the international organization in London, and his participation in educational activities in Klaipėda. Lithuanian translations of religious English texts patronized by the Religious Tract Society in London are also discussed, including an anonymous small volume book, The Warning Voice (Graudénimo Balsas, 1818), published in Tilsit, the Prussian Lithuania, in 4,000 copies, and the collected sermons Sixteen Short Sermons (Sźeßolika trumpi Kalbesei, 1820, Tilsit) by the British author Thomas Tregenna Biddulph (1763–1838), the minister of St. James’s Church in Bristol.
3
Morgan, David. "Seeing Protestant Icons: The Popular Reception of Visual Media in Nineteenth- and Twentieth-Century America". Studies in Church History 42 (2006): 406–28. http://dx.doi.org/10.1017/s0424208400004113.
Testo completoAbstract (sommario):
Although it is commonly asserted that Protestantism bears an intrinsic antagonism toward images, this claim is manifestly, contradicted by a long history of the production and use of images among Protestants the world over. At the end of the eighteenth century and the beginning of the nineteenth, British organizations such as Hannah More’s Cheap Repository and the Religious Tract Society, and a host of tract and Sunday school societies formed in the United States, all made zealous use of illustrated tracts, handbills, broadsides, newspapers, magazines and books in order to address the disparity between the small number of evangelists and the vast number of those requiring evangelization. Founded in 1825, the American Tract Society invested unprecedented sums in materials and technology to illustrate its tracts and children’s literature and attracted the best wood engraver in the United States to do so. British and American tract producers explicitly felt that illustrations were a strong form of appeal to children and the semi-literate, such as immigrants and the poor. And they happily relied on images in urban settings to compete with secular advertisements and the rival trade of books and pamphlet sellers.
4
LAI, JOHN T. P. "Doctrinal Dispute within Interdenominational Missions: The Shanghai Tract Committee in the 1840s". Journal of the Royal Asiatic Society 20, n. 3 (4 giugno 2010): 307–17. http://dx.doi.org/10.1017/s1356186310000052.
Testo completoAbstract (sommario):
AbstractBoth interdenominational co-operation and denominational competition featured in the Protestant missionary literary enterprise in nineteenth-century China. The interdenominational Religious Tract Society in London became the most vital link between the missionary translators, printing presses and target audiences in the production, publication and distribution of Christian tracts. Ideally, interdenominational missions would pool resources and promote cooperation among missionaries with different denominational affiliations. Doctrinal disputes, however, seem to have been inevitable among them in the everyday operation of missions. The first tract committee established in China, the Shanghai Tract Committee in the 1840s is a case in point. Unequal denominational representation resulted in heated doctrinal controversies and the resignation of a Committee member over the publication of a problematic tract in Chinese.
5
Hazard, Sonia. "Evangelical Encounters: The American Tract Society and the Rituals of Print Distribution in Antebellum America". Journal of the American Academy of Religion 88, n. 1 (26 novembre 2019): 200–234. http://dx.doi.org/10.1093/jaarel/lfz064.
Testo completoAbstract (sommario):
Abstract The American Tract Society, an evangelical publisher, built one of the largest media distribution systems in antebellum America. Called “colportage” from 1841, the system mobilized hundreds of “colporteurs” who delivered tracts and books to people, mostly poor whites, in their homes across the United States. This article draws on ritual studies and affect theory to argue that colportage encounters were affectively charged rituals in which colporteurs staged a disposition of spaces, bodies, speech acts, and tempos to transmit affect, shape the subjectivity of readers, and consecrate books and tracts as sacred objects. An up-close examination of these encounters puts pressure on ideas of religious print as a democratizing medium, demonstrating that the reception of evangelical texts was conditioned by the forceful processes through which they were delivered into the hands of readers.
6
Stubenrauch, Joseph. "Silent Preachers in the Age of Ingenuity: Faith, Commerce, and Religious Tracts in Early Nineteenth-Century Britain". Church History 80, n. 3 (settembre 2011): 547–74. http://dx.doi.org/10.1017/s0009640711000618.
Testo completoAbstract (sommario):
“Why should not system be opposed to system, brevity to brevity, cheapness to cheapness, entertainment to entertainment, and perseverance to perseverance? Thus alone can the enemy be met in his marches and his countermarches, and thus a reasonable hope may be indulged of baffling his schemes.”–Annual Report of the Religious Tract Society, 1808 On the Thursday morning of August 23, 1821, the executive committee members of the Religious Tract Society (RTS) gathered for a special meeting. Spread before them were specimens of irreligious street literature sold by their competitors. Balefully, they eyed a “good number of the low, mischievous, and disgusting publications now on the table.” The committee was in fact already intimately familiar with these types of publications, but their review of them inspired the RTS to redouble their efforts “to publish tracts with the express purpose of meeting and suppressing the lowest class of books now circulating.” To this end, they deemed it “expedient to descend the scale which the society's publications have hitherto maintained, in order to meet the evil so much complained of.” Furthermore, the committee resolved to focus their attention on discovering “the best means” for putting their new, lowbrow tracts into “extensive circulation.”
7
Fyfe, Aileen. "Commerce and Philanthropy: The Religious Tract Society and the Business of Publishing". Journal of Victorian Culture 9, n. 2 (gennaio 2004): 164–88. http://dx.doi.org/10.3366/jvc.2004.9.2.164.
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8
Maurer. "Reading Others Who Read: The Early-Century Print Environment of the Religious Tract Society". Victorian Studies 61, n. 2 (2019): 222. http://dx.doi.org/10.2979/victorianstudies.61.2.06.
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9
Bastian, Jean-Pierre. "Conversiones religiosas y redefinición de la etnicidad en el estado de Chiapas". Revista Trace, n. 54 (5 luglio 2018): 19. http://dx.doi.org/10.22134/trace.54.2008.308.
Testo completoAbstract (sommario):
Las diferenciaciones religiosas aceleradas que experimentan las comunidades indígenas del estado de Chiapas (México) son el fruto de la violencia intraétnica. En este movimiento de cambio de las afiliaciones religiosas, se definen nuevos lenguajes religiosos y modos de comunicación de las identidades individuales y colectivas que pasan por la elaboración de nuevas formas de secuencias rituales estructuradas en gran parte por el pentecostalismo. Debido a la adopción de estas nuevas creencias y prácticas religiosas flexibles se está redefiniendo el lazo con las tradiciones religiosas ancestrales y se construye una modernidad indígena fundada en el derecho al pluralismo ideológico. Esto se produce sin destruir la diferencia étnica y recomponiendo sus elementos de aquella en el sentido de una modernidad endógena relativamente autónoma. El pluralismo religioso otorga la oportunidad de construir una definición religiosa de lo político en continuidad con el imaginario maya de la realeza sagrada y lo hace escapar a las regulaciones exógenas de lo político oficial impuesto por el estado nacional, sin prescindir del derecho constitucional a la libertad religiosa. La adopción de nuevas expresiones religiosas no católicas sigue reforzando la diferencia étnica y permite encontrar mediaciones para combatir las desigualdades sociales en el seno mismo de las sociedades étnicas e intentar modificar las relaciones de subordinación de la etnia a la nación.Abstract: Intra-ethnic violence is bringing a rapid religious differentiation in the state of Chiapas (Mexico). Conversions and changes in religious affiliation produce new religious codes and modes of communicating individual and collective identities heavily influenced by ritual sequences borrowed from the Pentecostal tradition. At stake in the implementation of these new beliefs and practices is the reaffirmation of ancestral religious traditions and the possibility of shaping a Mayan modernity that recognizes ideological pluralism. Rather than denying the ethnic specificity of Mayan society, this process adapts elements of ethnic identity to meet the needs of a relatively autonomous and endogenous modernity. Religious pluralism provides the Maya people with the possibility of defining politics in a religious way, allowing them to assert their independence from the central government and its exogenous political regulation while appealing to the legal principles of religious freedom. Not only does the adoption of new, non-Catholic expressions of religiosity underline the distinctiveness of the Mayan civilization within Mexican society, it opens up new perspectives in the struggle against endogenous social inequalities and in the fight against the nation-state domination.Résumé : La différenciation religieuse accélérée que vivent les communautés indiennes dans l’état du Chiapas, au Mexique, est le fruit de la violence intra-ethnique. Dans ce mouvement de changement des appartenances religieuses, se définissent de nouveaux langages religieux et de nouveaux modes de communication des identités individuelles et collectives qui passent par la mise en forme de séquences rituelles structurées en grande partie par le pentecôtisme. Au travers de l’adoption de ces nouvelles croyances et pratiques religieuses flexibles se joue à la fois l’ancrage dans les traditions religieuses ancestrales et la construction d’une modernité indienne fondée sur le droit et la reconnaissance du pluralisme idéologique. Ceci s’opère sans détruire la différence ethnique mais plutôt en recomposant ses éléments dans le sens d’une modernité endogène relativement autonome. La pluralisation religieuse donne l’opportunité de construire une définition religieuse du politique en continuité avec l’imaginaire maya de la « royauté sacrée ». Il échappe ainsi aux régulations exogènes du politique légitime imposées par l’État tout en s’appuyant sur les principes juridiques de la liberté de culte. L’adoption de nouvelles expressions religieuses non-catholiques continue de souligner la différence avec le reste de la société mexicaine et permet de chercher les moyens de combattre les inégalités sociales au sein des sociétés ethniques tout autant que le rapport de subordination de l’ethnie à la nation.
10
Kovács, Ábrahám. "British Evangelicals and German Pietists Promoting Revival through the Work of the Bible and Tract Societies in Hungary". Scottish Church History 49, n. 2 (ottobre 2020): 100–122. http://dx.doi.org/10.3366/sch.2020.0031.
Testo completoAbstract (sommario):
This article demonstrates how British evangelicals, German pietists, and Hungarian Protestants sought to ‘educate’ the masses outside the educational framework of ecclesiastical and state structures within the Hungarian Kingdom in the nineteenth century. More specifically the study intends to offer a concise overview of the history of Protestants who spread the gospel through the distribution of affordable Bibles, New Testaments and Christian tracts. It shows how various denominations worked together and directs attention to their theological outlook which transcended ethnic boundaries. It is a well-known fact in mission and church history that such undertakings were carried out to stir revivalism. The study also throws light on the influential role the Scottish Mission, as well as Archduchess Maria Dorothea, played in stirring revivalism through the aforementioned means. The history of these endeavours, especially those of the British and Foreign Bible Society and Religious Tract Society, has not been treated adequately by intellectual historians, social historians or historians of religion and education. This account adds to scholarly understanding of the multi-ethnic and trans-denominational work of international Protestantism in Central Europe.
11
Trott, Michael J. "‘A Recurring Grief, The Rankling of a Thorn’: The Unhappy Conversion of Richard Sibthorp". Recusant History 26, n. 3 (maggio 2003): 488–99. http://dx.doi.org/10.1017/s0034193200031034.
Testo completoAbstract (sommario):
As an undergraduate, Gladstone was enchanted by the preaching of Richard Sibthorp, but was unsure whether he could be trusted as a sound guide. So in December 1829 he wrote to his theological mentor, Edward Craig, an episcopal minister in Edinburgh, seeking an opinion. In reply, Craig described Sibthorp as a ‘very judicious man.’ Few would have dissented.At a time of major divisions in the Protestant religious world, Sibthorp had established a reputation as a conciliator. In 1827, when the British and Foreign Bible Society was being torn apart by the Apocryphal controversy, he had been trusted by both sides to visit the Continent and report on adherence to the Society's revised rules. In the same year, he became Clerical Secretary of the Religious Tract Society, an office he held until 1836. In an inter-denominational Society, disputes over what should be published were constantly threatening to boil over and Sibthorp played no small part in ensuring that it did not suffer the convulsions that almost wrecked the B.F.B.S.
12
Strungytė-Liugienė, Inga. "Letters of Wilhelm Andrew Rhenius (1818) from Bachman Manor Near Klaipėda to the Religious Tract Society in London". Knygotyra 76 (5 luglio 2021): 294–302. http://dx.doi.org/10.15388/knygotyra.2021.76.84.
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13
Abado, Abraham Lubem, e Ogaba Solomon Isenyo. "A CRITICAL APPRAISAL OF RELIGION AS A TOOL FOR VIOLENCE BY STATE AND NON-STATE ACTORS". Social Sciences, Humanities and Education Journal (SHE Journal) 2, n. 2 (31 maggio 2021): 189. http://dx.doi.org/10.25273/she.v2i2.9506.
Testo completoAbstract (sommario):
There's no gainsaying that the negative dimensions and the influence of various religions on humanity today is worrisome because most religions if not all, preaches peace, Justice and Equality, yet, same religions are used to fan embers of disunity amongst the people of our world. As seen in the various extremist attacks going on in our contemporary societies. Looking at the rise of various religious sects against one another and the society in general, some disturbing questions come to mind; ''What is the very essence of religion? If religion preaches peace, what then, is the interplay between religion and violence? In an attempt to answer these questions, hence the birth of this research. The research uncovered that the very foundations in which most religions for example Islam and Christianity was built have been perverted over time due to human selfish desires. The research however recommends that there's a need for all State and Non-state Actors to properly trace back to the very essence and foundations on which each religion was built to enhance the culture of religious tolerance amongst various religious sects.
14
Krienke, Hosanna. "THE “AFTER-LIFE” OF ILLNESS: READING AGAINST THE DEATHBED IN GASKELL'S RUTH AND NINETEENTH-CENTURY CONVALESCENT DEVOTIONALS". Victorian Literature and Culture 45, n. 1 (13 febbraio 2017): 35–53. http://dx.doi.org/10.1017/s1060150316000425.
Testo completoAbstract (sommario):
Nineteenth-century religious ideology is adamant about the spiritual outcome that should arise from the experience of illness: “The time of sickness is a season when every afflicted person should resolve, with the assistance of God's grace that if his health be restored, he will ever afterwards live a truly religious life” (Church of England Tract Society, Manual of Instructions 8). However, sickroom visitors consistently report that, even when a patient makes such a resolution, physical recovery often coincides with a spiritual relapse. As one writer laments, “The friends of religion, whose warning and consoling voices are heard at the bed of sickness, are often compelled to witness the dispersion of their fairest prospects of good, at the period of returning health” (Fry, A Present for the Convalescent vii-viii).
15
Ryabtsev, S. V., P. E. Kirillov e L. A. Fomina. "Religious destructiveness in subcultural groupings". E-Journal of Dubna State University. A series "Science of man and society -, n. 3 (settembre 2020): 39–45. http://dx.doi.org/10.37005/2687-0231-2020-0-9-39-45.
Testo completoAbstract (sommario):
An attempt is made to reveal the phenomenon of religious subculture in its destructive manifestations. The influence of the subcultural image of religion on social practices is analyzed. Correlation of religion and subculture is made, which allows us to trace the development of the phenomenon of superstition outside and inside subcultural groups, their external signs and characteristic traits. Attention is drawn to methods serving to suppress individual manifestations of personality, to achieve the goals outlined by the leaders of the groups, to the detriment of not only the individual, but also society as a whole
16
Lee, Hyewon. "Reconsideration of the Early Publications of the Korean Religious Tract Society: Focus on the Period from 1890 to 1900". 韓國敎會史學會誌 55 (31 maggio 2020): 499–535. http://dx.doi.org/10.22254/kchs.2020.55.14.
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17
Sattaur, Jennifer. "From the Dairyman's Daughter to Worrals of the WAAF: The Religious Tract Society, Lutterworth Press and Children's Literature (review)". Children's Literature Association Quarterly 32, n. 1 (2007): 76–78. http://dx.doi.org/10.1353/chq.2007.0020.
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18
Kovács, Ábraham. "Revivalism, Bible Societies, and Tract Societies in the Kingdom of Hungary: A Multi-Ethnic, Multi-Cultural, and Multi-Denominational Work for Spreading the Good News of Jesus Christ". Perichoresis 19, n. 1 (1 marzo 2021): 17–37. http://dx.doi.org/10.2478/perc-2021-0002.
Testo completoAbstract (sommario):
Abstract The current research paper seeks to investigate how Evangelicals and Pietist, the most fervent of Protestants sought to ‘educate’ the masses outside the educational framework of ecclesiastical and state structures within the Hungarian Kingdom. More specifically the study intends to offer a concise overview of the history of Protestants who spread the gospel through the distribution of affordable Bibles, New Testaments and Christian tracts. It shows how various denominations worked together as well as directs attention to their theological outlook which transcended ethnic boundaries. It is a well-known fact in mission and church history that such undertakings were carried out to stir revivalism. The study also throws light on how influential role the Scottish Mission as well as Archduchess Maria Dorothea played in stirring revivalism through the aforementioned means. The history of these kinds of endeavours, especially that of the most significant ones like the work of the British and Foreign Bible Society and Religious Tract Society has not been treated adequately by historians of religion and education, intellectual historians and social historians. This research output is a contribution to give an account of the multi-ethnic and transdenominational work of Hungarians, Jews, Germans, Slovaks and Romanians working for a common goal.
19
Vagramenko, Tatiana. "Secret Operations of the Soviet Security Services against the Jehovah’s Witnesses in Ukraine (1949—1955)". ISTORIYA 12, n. 8 (106) (2021): 0. http://dx.doi.org/10.18254/s207987840016688-5.
Testo completoAbstract (sommario):
This article reconstructs the history of one KGB operation against the Jehovah’s Witnesses in Ukraine, launched by the Ukrainian security services in 1951. The operation aimed to infiltrate the Jehovah’s Witness underground organization in Ukraine and to organize a Witness country committee as a covert operation. The plan was designed such that the Soviet security service became the head of the Jehovah’s Witnesses organization, and the headquarters of the official Watch Tower Bible and Tract Society became a channel in their counter-intelligence operations. This article tells about the failures and unexpected side-effects of the secret operation caused by internal conflicts within the Soviet politics of religion. Paradoxically, in the context of a disintegrated Witness underground network, caused by the post-war deportations and mass arrests, severed communication channels with the Watch Tower Society and the absence of religious literature, the Soviet security service became an alternative communication channel between the faith communities and a source of religious reproduction (including the source of the production of Watch Tower literature). This study dwells upon historical materials from recently opened SBU (former KGB) archives in Ukraine.
20
Haque, Riffat. "The Institution Of Purdah: A Feminist Perspective". Pakistan Journal of Gender Studies 1, n. 1 (8 marzo 2008): 47–71. http://dx.doi.org/10.46568/pjgs.v1i1.255.
Testo completoAbstract (sommario):
Though purdah is associated with Islam and Muslim traditions, its origins can actually be traced to pre-Islamic times and other religions such as the Jewish, Christian, and also to non-religious sources of influence, such as to the Hellenic, and the Bedouin cultures. Most religious and cultural systems in the world endeavor to control men’s and women’s lives and activities in order to ensure the continuity of society, although the extent of control exercised over women varies from one culture or religion to another. The institution of purdah has religious and cultural origins and has implications for every aspect of women’s lives. The practice of purdah manifests in various forms: seclusion, forms of dress, and segregation of women in the society. Indeed purdah has had multiple and changing meanings throughout history, although gender issues have always been a part of its practice. The widespread research on Muslim women’s practice of purdah, confirms that there are multiple meanings of purdah which are influenced by internal and external factors in each country. Subsequent investigation is an attempt to trace the origins of purdah/veiling and its manifestation and intertwining impact on women’s lives.
21
Orlov, Mikhail O. "Risks of interaction between secular and religious cultures in the digital age". Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 22, n. 4 (15 dicembre 2022): 388–92. http://dx.doi.org/10.18500/1819-7671-2022-22-4-388-392.
Testo completoAbstract (sommario):
Introduction. It is determined that the description of the vectors of transformation of the boundaries of the secular and religious in the modern digital environment requires the need to track the anthropological origins of the issue. It is indicated that in the process of transition from secular to post-secular culture, not just the values and needs of people were transformed, but a new format of anthropological reality appeared. Theoretical analysis. It is found that in the conditions of the digital world, two new generations were born and grew up, whose lives were closely connected with information technologies. It is revealed that both generations find the source of value orientations in the Internet space, so their identification directly depends on virtual socialization. It is proved that in the conditions of a digital society, it is difficult for traditional religions to build relationships with young people, since religious systems themselves require considerable time to adapt to changes and legitimize new forms of work. The digital space provides a unique opportunity for continuous and free communication for members of religious communities, but at the same time it is dangerous because it becomes an open platform for conflicts. Conclusion. It is noted that the risks of communication of the secular and post-secular themselves are of an international, universal nature. The essence of cyberreligion and the degree of responsibility of traditional religions to society are determined.
22
KNOX, ZOE. "Writing Witness History: The Historiography of the Jehovah's Witnesses and the Watch Tower Bible and Tract Society of Pennsylvania". Journal of Religious History 35, n. 2 (12 aprile 2011): 157–80. http://dx.doi.org/10.1111/j.1467-9809.2010.01030.x.
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Buhrak, Volodymyr. "Oriental rite as a religious phenomenon". Ukrainian Religious Studies, n. 39 (13 giugno 2006): 41–50. http://dx.doi.org/10.32420/2006.39.1741.
Testo completoAbstract (sommario):
The phenomenon of Eastern Christian rite has become an object of religious studies in recent years. This phenomenon is of interest to the scientific community because it is the result of the development of theological concepts, which, being theoretically expressed in collections of Christian dogmas and canons, have found their practical reflection in cultic church and extracurricular activities. Some historical events have been found in it. Investigating the rite, we can trace the peculiarities of the development of society, the reflection of a certain era.
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Modern, John Lardas. "Evangelical Secularism and the Measure of Leviathan". Church History 77, n. 4 (dicembre 2008): 801–76. http://dx.doi.org/10.1017/s0009640708001613.
Testo completoAbstract (sommario):
Statistics point to a “surge” in evangelical publications as well as in the practices of evangelical piety in the first half of the nineteenth century. In order to explain these parallel trends, however, mere measurement falls short in adequately addressing the strange power evangelical media institutions assumed during this period. In 1825, for example, the American Tract Society announced its agenda of “systematic organization,” a directive that applied equally,and simultaneously, to words on the page, to readers on the ground, and to the airy abstractions of the nation-state.
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Gaspersz, Steve Gerardo Christoffel, e Nancy Novitra Souisa. "NEGOTIATING RELIGIOUS IDENTITIES AND MODERNITY IN MALUKU: A Socio-Historical Perspective". Religió Jurnal Studi Agama-agama 13, n. 1 (1 marzo 2023): 41–69. http://dx.doi.org/10.15642/religi.v13i1.2260.
Testo completoAbstract (sommario):
This research article was based on a literature review using the lens of a socio-historical perspective on the dynamic relationship between Islam and Christianity in Maluku throughout the social history of the Maluku archipelago. The research question “How did the metamorphosis of religious identities (Islam and Christianity) take place through the history and contemporary social reality in Ambon?” becomes a reference to trace the historical trajectory of relations between the two religions in Maluku. The religious conflict that occurred from 1999-2005 still leaves social residues that must be carefully considered for the future of these two religions in Maluku and Indonesia. A hermeneutic analysis of social history was used to map the sociological variables that determine the existence and interaction of Islam and Christianity in Maluku, which in turn also determine interfaith relations at large in the context of Indonesia’s pluralistic society. A multidisciplinary approach was used to synthesize various documents and analyses of some experts, especially Pierre Bourdieu’s sociological analytical framework. The result of this research is the construction of historical understanding that must be understood in managing religious pluralism, especially in the relations between Islam and Christianity in Maluku and Indonesia.
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Gaspersz, Steve Gerardo Christoffel, e Nancy Novitra Souisa. "NEGOTIATING RELIGIOUS IDENTITIES AND MODERNITY IN MALUKU: A Socio-Historical Perspective". Religió Jurnal Studi Agama-agama 13, n. 1 (1 marzo 2023): 41–69. http://dx.doi.org/10.15642/religio.v13i1.2260.
Testo completoAbstract (sommario):
This research article was based on a literature review using the lens of a socio-historical perspective on the dynamic relationship between Islam and Christianity in Maluku throughout the social history of the Maluku archipelago. The research question “How did the metamorphosis of religious identities (Islam and Christianity) take place through the history and contemporary social reality in Ambon?” becomes a reference to trace the historical trajectory of relations between the two religions in Maluku. The religious conflict that occurred from 1999-2005 still leaves social residues that must be carefully considered for the future of these two religions in Maluku and Indonesia. A hermeneutic analysis of social history was used to map the sociological variables that determine the existence and interaction of Islam and Christianity in Maluku, which in turn also determine interfaith relations at large in the context of Indonesia’s pluralistic society. A multidisciplinary approach was used to synthesize various documents and analyses of some experts, especially Pierre Bourdieu’s sociological analytical framework. The result of this research is the construction of historical understanding that must be understood in managing religious pluralism, especially in the relations between Islam and Christianity in Maluku and Indonesia.
27
Davies, Catharine, e Jane Facey. "A Reformation Dilemma: John Foxe and the Problem of Discipline". Journal of Ecclesiastical History 39, n. 1 (gennaio 1988): 37–65. http://dx.doi.org/10.1017/s0022046900039063.
Testo completoAbstract (sommario):
John Foxe's De censura, sive excommunicatione ecclesiastica, rectoque eius usu, published in 1551, was the earliest tract to be written by an English Protestant on the subject of ecclesiastical discipline and, as such, deserves a closer examination than it has received to date. Given that continental Protestants and, later on, Puritan apologists alike accepted as axiomatic that the Reformation could only be established on the twin pillars of pure doctrine and right discipline, the appearance at this time, amid a stream of doctrinal polemic, of a tract on discipline, was significant. It indicated that Protestants had become confident enough, after waging war on the claims of the Church of Rome, to regulate the lives of its members, to assert similar claims in the name of Scripture and reformed ‘true religion’. That this tract should appear in Edward VI's reign, and not earlier, was important in this respect, for the effect of the Henrician Reformation had been to render impossible any suggestion that the Church should or could be autonomous in discipline. The psychological climate - as well as the theoretical framework - of the Supremacy persisted throughout Edward's reign, but the fact that the king was a minor gave Protestants a breathing space in which to approach the problem of trying to bring the Church into line with pure, apostolic models. In terms of quantity of published material, doctrine, rather than discipline, was undoubtedly much the more important of the issues discussed; by dealing with discipline a Protestant writer was grasping the nettle, for the subject raised questions about the relative roles of Church and State in the reformation of society and, ultimately, about the structure of the national Church. Foxe's tract was the first attempt to face the question of discipline; that it was the only one, even in Edward vi's reign, showed what a hold the Supremacy had taken. The aim of this article, therefore, is to bring out the significance of Foxe ‘s tract and to explore some of the tensions in mid-Tudor Protestant thought which it reflects. The first part (by Catharine Davies) aims to set it more precisely in its Edwardian context; the second (by Jane Facey) uses it to illuminate the changed emphasis of Foxe's thought on the relationship of Church and State required by the writing of the Acts and Monuments.
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Breuer, Edward. "Politics, Tradition, History: Rabbinic Judaism and the Eighteenth-Century Struggle for Civil Equality". Harvard Theological Review 85, n. 3 (luglio 1992): 357–83. http://dx.doi.org/10.1017/s0017816000003357.
Testo completoAbstract (sommario):
Sometime in the early summer of 1782, Moses Mendelssohn received word that a pamphlet, entitled Das Forschen nach Licht und Recht (The Searching for Light and Right) and signed only as “S***,” was being prepared for publication. Enunciating the concerns of an Enlightenment-minded Christian writer, this pamphlet explicitly challenged Mendelssohn to clarify two issues of public interest: his increasingly outspoken advocacy for the civil admission of Jews into Prussian society, and the future shape of Judaism within a modern tolerant state. For Mendelssohn, the impending publication of the pamphlet was disconcerting because it insisted on linking his personal religious integrity to the broader political debate over civil integration. Given that his political campaign on behalf of his coreligionists was predicated upon the removal of confessional considerations from the public realm, this particular linkage became a source of no small irritation. Mendelssohn, however, quickly determined that the challenge could not be left unanswered. Indeed, it was in response to this tract and its appended postscript that Mendelssohn penned Jerusalem, his most articulate and enduring statement on religious tolerance and political equality.
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Mallimaci, Fortunato, e Juan Cruz Esquivel. "PLURALISM AND INDIVIDUALIZATION IN THE ARGENTINE RELIGIOUS FIELD: CHALLENGES FOR CATHOLICISM IN THE PERSPECTIVE OF SOCIETY AND POLITICS". RELIGION AND POLITICS IN LATIN AMERICA 9, n. 1 (1 giugno 2015): 35–51. http://dx.doi.org/10.54561/prj0901035m.
Testo completoAbstract (sommario):
This article analyses the changes in the modern Argentine religious field. Based upon statistical studies on beliefs and religious attitudes, we describe the consequences of secularization in Argentine society, the way in which people believe and practice religion, the changes in religious identification, the religious diversification process and the way in which the religious practices’ and beliefs’ level of institutionalization have been decreasing. In this framework, we trace the development of the complex relationship between the State, the politics and the Catholic institution. We focus particularly on Catholicism because it is the most prominently public religion in Argentina, the most powerful and the most influent on the State and political arenas.
30
Razbaeva, Ekaterina. "Transformation of the goals and content of religious education in England during the late 19th — early 21st centuries". St. Tikhons' University Review. Series IV. Pedagogy. Psychology 67 (30 dicembre 2022): 15–35. http://dx.doi.org/10.15382/sturiv202267.15-35.
Testo completoAbstract (sommario):
The article offers an overview of the grounds on which the importance of the religious component in secular education in the United Kingdom, a country with a mature system of religious education, is based. These include, in particular, a change in the political situation, social expectations, the religious landscape, formed by the rivalry of various denominations and the spiritual state of the society.The features of social dialogue and reactions to modern pan-European transformations are taken into account. Observations are made about the relationship between the value of religious education and the status of the subject, which, in turn, affects all aspects of the organization of religious education at school, including expanding or narrowing the list of religions studied, changing teaching approaches, rethinking the content and others.The purpose of the article is to trace how the status of the subject, goals and attitudes towards the value of religious education have changed in a historical perspective over the course of the 20th-21st centuries.It is concluded that by now there has been a transition from confessional to liberal approaches, in which indoctrination and religious socialization have been replaced by more distant and objective ways of studying religion, as well as increased attention to social goals, such as tolerance and respect for differences and formation of individual religiosity.All these changes led to the fact that the original foundation on which British society was laid and which constituted the Christian faith was gradually washed away. The new recommendations of religious commissions propose to replace the dogmas of traditional religions with an individual set of different beliefs and secular and near-religious views, arbitrarily selected from the entire array of religious knowledge, for each student.
31
Pinkevich, Vasily K. "The Politicization of Society and the Religious Issues in Modern Russia". RUDN Journal of Political Science 22, n. 4 (15 dicembre 2020): 647–63. http://dx.doi.org/10.22363/2313-1438-2020-22-4-647-663.
Testo completoAbstract (sommario):
The purpose of the article is to trace the connection between the change in the religious policy of the state and the anti-clerical protests of the 2016-2020s. Statements against Church restitution and the construction of churches have caused extensive discussion, which has given rise to a number of contradictory, sometimes mutually exclusive interpretations. According to the author, the reason for these protests was not private reasons, but deeper reasons related to the religious policy of the state. The author pays special attention to changes in religious legislation, which led to increased control over the private life of citizens and infringement of the right to freedom of ideological choice. The article points out that the religious issue has divided Russian society: the ruling class on the one hand, and a significant part of citizens on the other, have become increasingly different in understanding the place and role of religion in the life of the country. According to the author, the protests in Yekaterinburg, St. Petersburg, and Moscow were special cases of numerous manifestations of politicization of society and growing dissatisfaction with the state of state-confessional relations in modern Russia. The author concludes that the degree of conflict, the high level of solidarity actions, a diverse and resonant series of events, as well as the level of ideological discussion allow us to classify these events as political and plebiscite.
32
Kenney, Jeffrey T. "The New Politics of Movement Activism". Nova Religio 16, n. 3 (1 febbraio 2013): 95–104. http://dx.doi.org/10.1525/nr.2013.16.3.95.
Testo completoAbstract (sommario):
This paper examines the challenges facing the Society of Muslim Brothers in Egypt as it negotiates the democratic opening of the Arab spring. An Islamist movement with an established ideological track record, the Society of Muslim Brothers has played a prominent role in Egyptian society for over eighty years. It has now emerged as a major political faction, but its Islamist values and goals may conflict with the democratic politics to which it has committed. Compromise is not new to the Society of Muslim Brothers; it has survived as a movement by doing so. Working on behalf of the Islamist cause in the streets, however, is vastly different than representing an entire nation in the halls of power. Now the Society of Muslim Brothers must decide whether to reinterpret its Islamist agenda for the good of the polity or reinterpret democracy for narrow movement interests.
33
Varga, Timea. "Medicine, religion and society in Dacia Porolissensis". Acta Musei Napocensis 55 (12 dicembre 2018): 63–94. http://dx.doi.org/10.54145/actamn.i.55.04.
Testo completoAbstract (sommario):
The study aims to capture the diversity of medicine in Roman Imperial period, by investigating how people perceived illness and healing, both in medical and religious terms. First of all, the article examines some of the existent evidence for specialized medical care found in Dacia Porolissensis, in an attempt to validate the existence of specialized professional medical corps, to identify medical strategies adopted by them and ultimately to indirectly trace a list of possible ailments or diseases that the inhabitants of the province could have suffered of. Furthermore, the article tries to seize the social implications that emerge from the archaeological contexts or the particular decorations of some medical instruments. Finally, it maps a repertoire of the cult of the healing gods in Dacia Porolissensis, with a particular emphasis on their association with bathing in military contexts.
34
Sirazhudinova, Saida V. "Formation of religious (Islamic) structures of civil society in the North Caucasus in the XX–XXI centuries on the example of the Republic of Dagestan". Vestnik of North-Ossetian State University, n. 3(2021) (25 settembre 2021): 46–52. http://dx.doi.org/10.29025/1994-7720-2021-3-46-52.
Testo completoAbstract (sommario):
The article is devoted to the problem of formation and development of religious structures of civil society in the North Caucasus. The end of the twentieth century brought a rapid surge of religiosity to the region, there was a rapid Re-Islamization of people, various numerous religious organizations began to appear, between which there was a struggle for influence over the consciousness of the population. Religious Muslim organizations are the dominant (in terms of influence and numerical composition) institution of civil society. Only in Dagestan, the number of registered organizations is almost two and a half thousand. In addition to the registered organizations, there are informal Sufi communities, Salafist groups and communities in the republics. Therefore, the question of the existence of civil society in non-classical conditions, and even more so in the Muslim environment, has recently become more relevant and it is important to trace its specifics and dynamics of development in the region, in the context of the increasing activity of civil society structures of an Islamic nature and the peculiarities of their practical manifestation (Islamic councils, organizations, network communities, etc.). We use the results obtained by the author in the course of sociological research in the Republic of Dagestan, as well as the results of research by scientists and sociologists from Dagestan, which show that religious organizations actively work in the social sphere, influence the moods and behavior of believers, and also act as driving forces of change in different types of societies. Their activity, role in political transformations, and opportunities for mobilization require expanding the concept of civil society in relation to non-Western societies, especially Islamic ones, where there is a very controversial environment and conditions that differ from the classical ones. Islamic organizations, as structures of civil society, have their own potential, they use modern tools, forms and achievements, and at the same time they are based on the principles of justice, mutual assistance, charity (zakat, “waqf” (donations), consultation, and civic engagement.
35
Liang, Yan, e Bingxue Xie. "Liaogan: A Folk Religious Practice in Northwest China". SHS Web of Conferences 183 (2024): 01019. http://dx.doi.org/10.1051/shsconf/202418301019.
Testo completoAbstract (sommario):
As the concluding activity of the Spring Festival in Northwest China, Liaogan is a distinctive local folk religious practice. This article, taking Qingyang City, Gansu Province, as a case study, employs anthropological fieldwork methods to present the entire process of the Liaogan ritual, trace its historical development and folk cultural connotations, and analysis the role of Liaogan in shaping social cohesion and the daily lives of Northwest people. The paper posits that Liaogan originates from humanity's shared belief in fire and the god of fire, representing a remnant of primitive religious beliefs. The purpose of Liaogan is to ward off evil, eliminate diseases and disasters, and fulfill people's hopes for a bountiful harvest. In this beautiful prayer process, a daily social function of purifying the soul and maintaining social relationships manifests itself in seemingly unconscious activities and continues to serve a symbolic social function in modern society.
36
van Butselaar, Jan. "W.F. Mundt, Sinners Directed to the Saviour. The Religious Tract Society Movement in Germany (1811-1848) (=Mission No. 14), Zoetermeer: Boekencentrum, 1995, ISBN 90 239 10559, 346pp, f 52,50". Exchange 26, n. 1 (1997): 109–10. http://dx.doi.org/10.1163/157254397x00142.
Testo completo
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Ourghi, Mariella. "Tariq Ramadan: From a Mere Co-Existence to an Authentic Contribution of Europe's Muslims". Journal of Religion in Europe 3, n. 2 (2010): 285–309. http://dx.doi.org/10.1163/187489210x501545.
Testo completoAbstract (sommario):
AbstractTariq Ramadan, one of the most famous European Muslim thinkers, seeks to re-interpret Qur'an and Sunna and to create a European Islam, which can be harmonised with the principles of secular states. He is not an undisputed figure; to some he is an outstanding reformer whereas to others he is devious in favour of Islamist currents. His most innovative contribution is his concept of dār ashshahāda which leaves behind the confrontational notion of dār al-islām and dār al-harb. Thus, he judges European societies as legitimate places of living for Muslims. He emphasises the peaceful aspects of jihād, although he does not deny that jihād can become militant in cases of defence. Ramadan appeals to European Muslims for agitating for a firm stand in their societies. I argue in this article that this cannot be simply judged as “Islamist engagement,” but emphasis on religious morality, which should play a major role in society, is also placed by representatives of other religions—and the right to lead public debates or to demonstrate one's faith is an inherent trait of secularism as long as all religions are treated equally.
38
Muslim, Abu. "Religious and Cultural Harmonies in the Art of Masamper". Analisa 1, n. 2 (21 dicembre 2016): 259. http://dx.doi.org/10.18784/analisa.v1i2.283.
Testo completoAbstract (sommario):
<p><em>This paper tries to track a potential religious harmony through a local tradition namely the art of Masamper in Sangir community. This study uses a qualitative- descriptive method to reveal the religious aspect in Art Masamper by first doing a study observations of implementation art in society, to further explore the values of divinity contained in Masamper process, to keep watching the dialectic of art and religion that were rolling.</em> <em>As one of the cultural-religious studies, this study is not an experimental research seeking a rule, but an interpretive research that searches for meaning.</em> <em>So that any meaning contained in the overall aspect of Masamper (processes, and religious dialectic of culture) becomes the point of analysis obtained from the observation, in-depth interviews, and a review of literatures related to discourse analysis.</em> <em>The results showed that Masamper as one of the remains of the ancestral cultural arts in Sangir society, other than as a means of proselytism, it also becomes one of the adhesives socio-religious harmony in North Sulawesi. Masamper can dilute the differences in beliefs into a cultural engagement through art performances which invites the public to appreciate each other in the name of culture and mutual respect in the practice of religious beliefs</em><em>.</em><em></em></p>
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Jun, Hajin. "Protestant Rites and the Problem of Religious Difference in Colonial Korea". Journal of Korean Studies 25, n. 2 (1 ottobre 2020): 325–51. http://dx.doi.org/10.1215/07311613-8552005.
Testo completoAbstract (sommario):
Abstract Colonial Korean society was a crucible of ritual conflict and innovation. The confluence of Protestant expansion, Japanese colonization, and cultural nationalism during the early twentieth century brought sweeping changes to Korean ritual life, especially to the all-important Confucian rites of passage. This article examines print media discussions of Protestant rites from the late 1910s to the early 1930s to trace how religious difference emerged as a political problem for Korean cultural nationalists. Early on, Protestant missionaries had banned ancestral veneration and other folk customs while spreading liturgical (marriage and funerary) ceremonies, in an effort to inculcate orthodox doctrines among new believers. Converts’ rejection of indigenous Confucian rites in favor of their own practices, however, soon became the focal point of heated public debates. When Protestants condemned ancestral rites as idolatry, they maligned fellow Koreans as primitive. Meanwhile, the rapid proliferation of Western-style church weddings excessively disseminated religious practices. Above all, cultural nationalists grew alarmed at how faith communities threatened to splinter society, diverting Koreans away from national concerns toward sectarian interests. I argue that Protestant rites prompted nationalist intellectuals to grapple with the sacred and secular, ultimately producing a narrow vision of religion subsumed under the aegis of the nation.
40
Lavenia, Vincenzo. "Was Niccolò Oddi a Jesuit?: Pamphlets, News, and His Disputed Deathbed Religious Profession". Journal of Jesuit Studies 8, n. 4 (3 settembre 2021): 617–37. http://dx.doi.org/10.1163/22141332-08040005.
Testo completoAbstract (sommario):
Abstract This essay explores the life and career of Niccolò Oddi (1715–67). Associated with Ludovico Maria Torrigiani, the pro-Jesuit secretary of state during the pontificate of Clement xiii, Oddi was not himself a member of the Society, but a man who would defend it in the years when the survival of the order was the principal issue that occupied the papal court, and when Europe was abuzz with polemical anti-Jesuit tracts. As papal nuncio in Switzerland, Oddi opposed the printing and circulation of anti-Jesuit publications; later, he became the archbishop of Ravenna and a cardinal. By some he is considered a Jesuit, for he seems to have joined the Society just before his death by making religious profession. Did this really happen? Or, was it part of propaganda employed by the Jesuits themselves? Or, was it a myth circulated by Society’s enemies? Oddi’s case may be considered informative for many reasons. His alleged religious profession before dying, which was discussed in the newspapers of the time, can be interpreted as an important episode in the political-religious struggle that accompanied the suppression of the Jesuits between real and fake news.
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Zehnder, Madeline. ""Adapted to the Soldier's Pocket": Military Discipline, Religious Publishing, and the Power of Print Format during the US Civil War". Book History 27, n. 1 (marzo 2024): 79–107. http://dx.doi.org/10.1353/bh.2024.a929574.
Testo completoAbstract (sommario):
Abstract: In this article, I consider the surge of pocket-sized books produced for use by Union soldiers during the US Civil War, investigating how publisher choices about print format intersected with military and civilian attempts to manage the health, conduct, and efficiency of soldiers at scale. As objects believed to exert intimate influence over readers' mental and physical habits, books designed for the pocket promised both to aid and to undermine the production of orderly military bodies in nineteenth-century America. Even as reformers and military officials feared the influence of pornography and fiction published in small, concealable formats, religious organizations including the American Tract Society proposed that pocket-sized books could enhance efforts to discipline soldiers' minds and bodies for military success, including by habituating soldiers to hold books instead of playing cards. Meanwhile, the 1863 entry of Black soldiers into the Union Army, which I consider later in this article, prompted variations on these practices that highlight the racialized nature of Civil War-era approaches to soldier discipline. If wartime responses to pocket-sized books show that print formats may accumulate cultural meaning, such responses also demonstrate how works for the soldier's pocket activated nineteenth-century fantasies of individual optimization and population-level control.
42
Ihsan, Aqeel. "Review of Chocolate: How a New World commodity conquered Spanish literature by Erin Alice Cowling". Canadian Food Studies / La Revue canadienne des études sur l'alimentation 10, n. 3 (13 novembre 2023): 133–35. http://dx.doi.org/10.15353/cfs-rcea.v10i3.648.
Testo completoAbstract (sommario):
Chocolate was among the first foods to travel from the New World to Spain and it is the main subject of Cowling’s book. Within, Cowling discusses the material importance that chocolate had in the New World and how it was assimilated into European society as a commercial, medicinal, and sexual commodity. Cowling’s major contribution is to trace the mention of chocolate in Spanish literary works and historical papers of the early modern period, including poems, plays, medical and religious treatises, as a means of measuring the ways and the extent to which chocolate was incorporated into Spanish society.
43
Teixeira, Alfredo, Alex Villas Boas e Jefferson Zeferino. "Public Theology in the Context of the Religious Dualization Phenomenon in Multiple Modernities". International Journal of Public Theology 16, n. 2 (17 giugno 2022): 223–43. http://dx.doi.org/10.1163/15697320-20220041.
Testo completoAbstract (sommario):
Abstract This article aims to analyze the tasks of public theology concerning the religious phenomenon in a context of multiple modernities. The interaction of religion and public space may take the form of a disjunction between public and private that strengthens the rigid discourse of religious identity against a common project of society. In this context, the place of religion in the public life becomes a significant challenge for public theology. Therefore, in dialogue with the theoretical perspectives of Jürgen Habermas, David Tracy, Michel de Certeau, and Pope Francis, this text proposes a movement towards a complex and interdisciplinary approach that values a shared humanity and responsibility with the common home.
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Kholidah, Lilik Nur. "Improving Students’ Social Responsibility via Islamic Religious Education and Social Problem-Based Learning". Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 10, n. 2 (31 dicembre 2022): 163–82. http://dx.doi.org/10.15642/jpai.2022.10.2.163-182.
Testo completoAbstract (sommario):
The concept of social responsibility has been identified as a crucial element for developing a healthy and harmonious society. However, there is a growing concern about the decline of this character trait among university students in Indonesia. In response to this issue, this research aimed to investigate the effectiveness of an Islamic Religious Education learning model that focuses on addressing social issues in enhancing the social responsibility character of university students. This study employed a survey approach and collected data from students who took the Islamic Religious Education course at three different universities. The results indicated that the implementation of the learning model had a significant positive impact on students' social responsibility character, particularly in the aspects of providing help and showing empathy towards friends who are facing problems. Other aspects, such as facilitating social activities, conducting social actions, raising funds for social causes, providing facilities for social events, comforting friends in distress, and not underestimating other people's problems, were also positively impacted but still require further improvement. This research highlights the importance of social responsibility character in building good social relationships, and the need to integrate this concept into the Islamic Religious Education curriculum to nurture ethical and spiritual values and contribute to solving social problems in society.
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Máté-Tóth, András, e Zsófia Rakovics. "The Discourse of Christianity in Viktor Orbán’s Rhetoric". Religions 14, n. 8 (12 agosto 2023): 1035. http://dx.doi.org/10.3390/rel14081035.
Testo completoAbstract (sommario):
This paper studies the views of Hungary’s Prime Minister Viktor Orbán on religion and Christianity, using both quantitative and qualitative methods. The analysis is based on Viktor Orbán’s speeches in Băile Tușnad, at Bálványos Free Summer University and Student Camp (commonly known as Tusványos), which are suitable to sensitively trace the evolution of his thinking from 1990 to 2022. The analysis shows how the concept of Christianity has changed in meaning in the speeches, how it has been linked to political issues, and in what ways Orbán’s thinking has been similar to and different from political Christianity and religious Christianity. Orbán’s concept of Christianity can be understood within the theoretical framework of populism developed by Ernesto Laclau and Chantal Mouffe: in the discursive struggle for political hegemony, there is a continuous construction of ‘the people’, of society, in which ‘empty markers’ play a key role. Orbán’s concept of Christianity can thus be adequately interpreted in terms of the discourse of the permanent creation of the ‘nation’. The political emphasis on Christianity is related to the wounded collective identity of Hungarian society. The paper argues that because of the collective woundedness, society requires an overarching narrative symbolizing unity, of which Christianity is a key concept.
46
Patoari, Md Manjur Hossain. "Socio-Economic and Cultural Causes and Effects of Increasing Divorce Rate by Women in Bangladesh: A Critical Analysis". Asian Journal of Social Science Studies 5, n. 1 (4 febbraio 2020): 21. http://dx.doi.org/10.20849/ajsss.v5i1.713.
Testo completoAbstract (sommario):
To create generation by maintaining family and social binding, marriage is the only legal way which is recognized by society, civilization, country and religious. All religious encourage both man and woman to marry. But this legal tie is untied by way of divorce. In consequences of divorce a bride have to return to her parental home which is not considered as respectable in the society of Bangladesh and the situation may be more difficult if parents are not alive or in poverty. Though divorce is a right of a man or a woman and he or she can legally terminate his or her conjugal life by divorce but in Bangladesh currently it has reached in such extreme level that it has become a matter of great concern. To some extent divorce relief a man or a woman from endless sufferings but most of the cases it broken dreams, hopes and aspiration of a family, causes intolerable sufferings and push their offspring future uncertainty. The prime object of this research is to trace out the connection of divorce by women and socio-economic and culture of Bangladesh. This research also attempts to find out effects of divorce on the victims, their children and also in the family and society.
47
Lavrynenko, Olha. "Anne Boleyn – a Reformer or a Political Player?" Ethnic History of European Nations, n. 72 (2024): 21–29. http://dx.doi.org/10.17721/2518-1270.2024.72.03.
Testo completoAbstract (sommario):
English society of the first half of the 16th century underwent many changes in political, cultural and, most importantly, in religious life. The reign of Henry VIII was marked by a decline in the popularity of the papacy among ordinary citizens, which led to a crisis and a break with Rome. From the moment Anne Boleyn arrived at the royal palace of Henry VIII in 1522, she began to play a key role in religious change in England. Some sources confirm her active involvement of the king in reading controversial works that would shake his attitude towards the Pope and the Catholic Church. Different researchers trace different motives for her activity, debating whether it was a religious or rather a political move. The purpose of the article is to understand and determine the level of activity of Anne Boleyn in the religious sphere of life, to trace her role and motives in the formation of a new religious belief in England. Accordingly, the following main tasks arise. Firstly, to analyze the source base of Anne’s contemporaries and scientific works, which reveal the research achievements of our time. Secondly, to investigate the dynamics of the development of the reformation movement in England, to determine the reasons and prerequisites for the church reform in order to understand the level of influence of Anne Boleyn in the decision-making by the king.
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Petrich, Perla. "De la tradición y la modernidad: San Pedro, un pueblo maya del lago Atitlán de Guatemala". Revista Trace, n. 50 (10 luglio 2018): 50. http://dx.doi.org/10.22134/trace.50.2006.416.
Testo completoAbstract (sommario):
Los pueblos del lago Atitlán y, especialmente San Pedro, en estos últimos años han creado estrategias de sobrevivencia frente al avance de la modernidad. Sin embargo, no lo han hecho en forma homogénea ni conjunta. Las posibilidades de elección que ofrece la modernidad implican aperturas hacia otras formas de existencia pero también riesgo de fragmentación tanto a nivel individual como social. Los papeles sociales se han multiplicado dando lugar a una sociedad cada vez más diferenciada a nivel religioso (evangelistas, carismáticos, católicos “de antes”...) como laboral (agricultores, hoteleros, maestros, comerciantes, guías turísticos, universitarios, tejedoras, curanderos, peones, médicos…). Todos ellos mantienen lazos sociales pero escasos contactos culturales. Por ese motivo la fiesta del santo patrono cobra gran importancia. Durante la fiesta los pobladores logran establecer lazos entre el presente y el pasado y actualizan una pertenencia territorial y por ende identitaria.Abstract: In recent years, the villages of Lake Atitlan, and especially San Pedro, have created strategies for survival with the advance of modernity. Nonetheless, they have not done this in a homogenous manner, nor together. The possibilities of choice that modernity offers imply openings to other forms of existence but also the risk of fragmentation, not only at an individual level, but also in society. Social roles have multiplied, giving way to a much more differentiated society on the religious level (evangelists, charismatics, “traditional” catholics...) as well as on the professional (farmers, hotel personnel, teachers, doctors, businessmen, tourist guides, university students, weavers, folk healers...). All of the villagers maintain social relations, but few cultural contacts. Consequently, the celebration of the patron saint takes on great importance. During the “fiesta” the locals are able to establish a relationship between the present and the past and to regain a sense of territorial belonging and identity.Résumé : Ces dernières années, les villages du lac Atitlan, et en particulier San Pedro ont développé des stratégies de survie devant l’avance de la modernité. Or ils l’ont fait de manière ni homogène ni coordonnée. La modernité offre des possibilités de choix qui entraînent des ouvertures à d’autres formes d’existence, mais aussi un risque de fragmentation au niveau individuel et collectif. Les rôles sociaux se sont multipliés, donnant lieu à une société de plus en plus différenciée tant sur le plan religieux (évangélistes, charismatiques, catholiques traditionnels) que sur le plan professionnel (agriculteurs, hôteliers, instituteurs, commerçants, guides touristiques, universitaires, tisserands, guérisseurs, médecins…). Tous maintiennent des liens sociaux, mais peu de contacts culturels. Cette situation fait que la fête du saint patron prend une grande importance. Pendant la fête, les villageois réussissent à établir des liens entre le présent et le passé, entretiennent leur appartenance à un territoire et finalement leur identité.
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Antonyan, Yulia. "Worship of Shrines in Armenia". Journal of Religion in Europe 14, n. 3-4 (20 dicembre 2021): 367–91. http://dx.doi.org/10.1163/18748929-bja10059.
Testo completoAbstract (sommario):
Abstract In this article, the author tries to trace the trajectories of Soviet and post-Soviet transformations of vernacular religiosity in Armenia, in particular, the cult of shrines. She argues that the cult of shrines and related manifestations of vernacular religion were consistently reconceptualized, first, in the period of Soviet secularization and modernization, and, secondly, in the period of post-Soviet and post-secular transformations of the Armenian society. The Soviet modernity led to ‘neo-archaization’ of vernacular religious practice by instrumentalizing some pre-institutional forms and manifestations of religiosity. The post-secular reconceptualization of vernacular religion draws upon new realities, such as mobile/virtual religiosity, new religious materiality, commodification and consumerism, and a new, modernized interplay between institutional and non-institutional dimensions of religion(s).
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Margulies, Hune. "Martin Buber and Social Justice". Religions 14, n. 11 (24 ottobre 2023): 1342. http://dx.doi.org/10.3390/rel14111342.
Testo completoAbstract (sommario):
Martin Buber’s seminal work is his “I and Thou”. In I and Thou, Buber establishes a philosophical foundation for the creation of a dialogical society. Buber’s concept of I–Thou dialogue provides a framework for understanding the inherent connection between interpersonal encounters and social justice. As Buber elucidates, genuine dialogue is not confined to the encounter between two persons, but it manifests in the manner of a society organized on premises of social justice, freedom and compassion. In this regard, it is important to note that if we trace Buber’s personal and philosophical biography we will not find many instances of him engaging in what could be called social justice activism. Buber did found and join civic organizations that dealt with issues of peace and justice, and lent his support to many such political endeavors (see the organizations called Brith Shalom (Covenant of Peace) founded in 1925 in mandatory Palestine, and Ihud (Unity) founded in 1942, six years before Israel’s statehood). Nonetheless, a number of world prominent social justice advocates and activists found inspiration and guidance in Buber’s philosophy, and it is perhaps hereby, where Buber’s impact on social justice is most distinctly pronounced. What Buber aimed to achieve in his writings and political endeavors was to present a philosophy of relationships on which to found a society established on practices of social justice.