Gotowe bibliografie tematyczne / Male Religious

Gotowa bibliografia na temat „Male Religious”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 1 lutego 2022

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Artykuły w czasopismach na temat "Male Religious"

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Ladizinski, Barry, Erik Rukhman i Kachiu C. Lee. "Male Circumcision as a Religious Ritual". JAMA Dermatology 150, nr 1 (1.01.2014): 103. http://dx.doi.org/10.1001/jamadermatol.2013.8367.

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Lewis, I. M. "Exorcism and male control of religious experience". Ethnos 55, nr 1-2 (styczeń 1990): 26–40. http://dx.doi.org/10.1080/00141844.1990.9981400.

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Porath, Or. "The Cosmology of Male-Male Love in Medieval Japan". Journal of Religion in Japan 4, nr 2-3 (2015): 241–71. http://dx.doi.org/10.1163/22118349-00402007.

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Scholars have investigated the Japanese tradition of male-male love that arose in the context of the secular and commercial culture of the early modern era. Less often noted is the role of male-male sexuality within a religious framework. This article sheds light on the unexplored religious dimension of medieval Japanese male-male sexuality through an analysis of Ijiri Matakurō Tadasuke’s Nyakudō no kanjinchō (1482) and its Muromachi variant. Both works glorify male-male sexual acts and endorse their proper practice. I suggest that Kanjinchō attempts to perpetuate power relations that maintain the superiority of adult monks over young acolytes. Kanjinchō achieves this through constructing its own cosmology, built on a Buddhist cosmogony, soteriology, a pantheon of divinities and ethical norms, which, in effect, endows homoeroticism with sacrality. My analysis of Kanjinchō provides a nuanced understanding of male-male sexuality in Japanese Buddhism and the ideological context in which the text is embedded.
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Zhang, Li. "Religious affiliation, religiosity, and male and female fertility". Demographic Research 18 (11.04.2008): 233–62. http://dx.doi.org/10.4054/demres.2008.18.8.

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Moulds, John D., i Marita P. McCabe. "Self-Acceptance in a Catholic Male Religious Congregation". Australian Psychologist 26, nr 3 (listopad 1991): 197–202. http://dx.doi.org/10.1080/00050069108257250.

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Kramp, Joseph M. "Ambivalence and Male Religious Experience: An Autobiographical Study". Pastoral Psychology 58, nr 4 (14.01.2009): 387–401. http://dx.doi.org/10.1007/s11089-008-0189-z.

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Vega Sánchez, Diego, Julio A. Guija, Pedro Pérez‐Moreno, Samuel A. Kelly, María Santos, María A. Oquendo, Philippe Courtet, José Giner i Lucas Giner. "Association of Religious Activity with Male Suicide Deaths". Suicide and Life-Threatening Behavior 50, nr 2 (kwiecień 2020): 449–60. http://dx.doi.org/10.1111/sltb.12600.

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Jacobsen, Knut. "The Female Pole of the Godhead in Tantrism and the Prakrti of Sāmkhya". Numen 43, nr 1 (1996): 56–81. http://dx.doi.org/10.1163/1568527962598386.

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AbstractThe dualism of the consciousness principle (puruṣa) and the material principle (Prakrti) in the Sāmkhya and Pātañjala-Sāmkhya (Yoga) traditions of religious thought has often been thought of as a dualism of a male and a female principle. Contrary to what is often assumed however the material principle of Sāmkhya and Pātañjala-Sāmkhya does not possess a female identity. This paper argues that the identification of the Sāmkhya and Pātañjala-Sāmkhya Prakrti with a female principle among scholars is due to a very selective use of evidence and too much dependence on later sources, especially the Tantric religious systems in which the female-male polarity was utilized for the interpretation of the ultimate reality, the structure of the world and the means to attain liberation. The way the Tantric religions utilized the Sāmkhya dualism of Prakrti and puruṣa to illustrate the female-male polarity of ultimate reality illustrates the manner in which the Tantric religions reinterpreted elements of earlier systems of religious thought and transformed them according to their own purpose and the process of borrowing and synthesizing of what had come before them typical of the Hindu religious traditions.
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Friedrich, M. J. "Educating Religious Leaders Increases Male Circumcision Rates in Tanzania". JAMA 317, nr 15 (18.04.2017): 1517. http://dx.doi.org/10.1001/jama.2017.3828.

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Robinson, Richard, Erica Makin i Robert Wheeler. "Consent for Non-Therapeutic Male Circumcision on Religious Grounds". Annals of The Royal College of Surgeons of England 91, nr 2 (marzec 2009): 152–54. http://dx.doi.org/10.1308/003588409x359394.

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INTRODUCTION The aim of this study was to assess whether surgeons are conforming to guidance laid down by professional organisations and the courts in obtaining dual parental consent for non-therapeutic circumcision. PATIENTS AND METHODS A retrospective case-note review over a 12-month period (April 2005 to April 2006) of circumcisions in boys under the age of 16 years in a tertiary paediatric surgical unit was undertaken. RESULTS A total of 62 boys aged 1–14 years (median age, 4 years) underwent non-therapeutic circumcision. Written consent from both parents was obtained in only 4 cases (6.4%). In no case was written consent obtained from the patient or their views documented. In 58 cases, the written consent was provided by only one parent; the mother in 34 (55%), the father in 24 (45%). Of these 58 cases, in 25 (43%) both parents attended with the child on the day of surgery. CONCLUSIONS The data reveal a consistent non-conformity with recommended practice and the common law. It seems unlikely that the doctors involved are deliberate and inveterate law-breakers. The reason for this non-compliance may be ignorance of the rules, or due to the impracticality of their implementation. There is evidence that doctors are ignorant of the legal rules pertaining to their patients, and the results may reflect this ignorance. However, there are also practical difficulties in obtaining dual consent that may be partially responsible for the variance. Inevitably, investment will be required to overcome these difficulties. Cost may tempt service providers to abandon the provision, leaving parents to their own devices.
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Rozprawy doktorskie na temat "Male Religious"

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Chant, Jeffrey MacIntosh, i University of Lethbridge Faculty of Education. "Experiences of male woundedness and the influence of understandings of Christ". Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 2005, 2005. http://hdl.handle.net/10133/341.

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The purpose of this study was to bring to consciousness the varied experiences that men have had of feeling wounded and to explore how a relationship to Jesus the Christ has influenced their understanding of those experiences. A modified naturalistic inquiry model was used as the qualitative research method, and the research was developed using grounded theory. This method of inquiry encouraged participants, and the researcher, to voice their experiences and to utilize them in a way that made the research significant. This methodological approach allowed themes to emerge, while honouring the stories and experiences that the participants shared. The theoretical framework for the study emerged from two major fields of research: Christian theology and gender-male studies. This research is located where these two fields intersect and overlap. It builds on the research from gender-male studies, specifically the psychological study of men and masculinity, organized men's movements, mythopoetic movements, profeminist movements, as well as the Christian theological understanding of a Messiah who has been portrayed and understood as the "wounded healer." The research focuses on the point at which men's experiences connect with their own sense of woundedness, their Christian faith, and their process of healing. The researcher engaged a discriminate group of men in exploring and trying to understand their experiences of feeling wounded in relation to the Christian story. Four men were identified who have had formal education in both pastoral psychology and theology. The participants were interviewed, and a constant comparative method was employed. Throughout the process of interviewing these men and being privy to their stories, my own story of feeling wounded often surfaced. This research is significant because allowing these men to articulate their experiences of woundedness facilitates healing, for themselves but also for other men who may access their own stories of feeling wounded through hearing those of the participants. Identifying and articulating woundedness helps to manifest the path of healing and self-understanding, ultimately leading to happier lives.
x, 130 leaves ; 29 cm.
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Lott, Bruce R. "Becoming Mormon Men: Male Rites of Passage and the Rise of Mormonism in Nineteenth-Century America". Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTGM,23536.

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Sease, Karen Gail. "MAPPING COGNITIVE CONSTRUCTS IN MALES AND FEMALES USING ZMET METHODOLOGY: COMPARING MALE AND FEMALE EXPERIENCE WITHIN A CAMPUS MINISTRY ORGANIZATION". Miami University / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=miami1133987371.

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Eddleman, Libby Jean. "Protecting Patriarchy: an Historical/Critical Analysis of Promise Keepers, an All-Male Social Movement". Thesis, University of North Texas, 1998. https://digital.library.unt.edu/ark:/67531/metadc278756/.

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The historical survey of social movements in the United States reveals that the movement is a rhetorical ground occupied by groups who have been marginalized by society. Today, however, the distinctions between those who are marginalized and those who are part of the establishment have become difficult to distinguish. This study considers the emergence of Promise Keepers, an all-male social movement, and the rhetorical themes that emerge from the group. This study identifies five rhetorical themes in Promise Keepers. These themes include asserting authority of men in the home and church, the creation of a new male identity, sports and war rhetoric, political rhetoric, and racial reconciliation. The implications of these themes are considered from a critical perspective and areas for future research are provided.
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Esch, David B. "Trans Terrains: Gendered Embodiments and Religious Landscapes in Yogyakarta, Indonesia". FIU Digital Commons, 2015. http://digitalcommons.fiu.edu/etd/1829.

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Transgendered Indonesians live in the fourth most populated nation in the world with more Muslims than any other country. This thesis summarizes an ethnography conducted on one religiously oriented male-to-female transgender community known in the city of Yogyakarta as the waria. This study analyzes the waria’s gender and religious identities from an emic and etic perspective, focusing on how individuals comport themselves inside the world’s first transgender mosque-like institution called a pesantren waria. The waria take their name from the Indonesian words wanita (woman) and pria (man). I will chart how this male-to-female population create spaces of spiritual belonging and physical security within a territory that has experienced geo-religio-political insecurity: natural disasters, fundamentalist movements, and toppling dictatorships. This work illuminates how the waria see themselves as biologically male, not men. Anatomy is not what gives the waria their gender, their feminine expression and sexual attraction does. Although the waria self-identity as women/waria, in a religious context they perform as men, not women.
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Dowling, Peter, i res cand@acu edu au. "How Is Power Used In The Catholic Church? A case study of a group of male religious in the Archdiocese of Melbourne". Australian Catholic University. School of Social Science, 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp15.25072005.

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Aim. While there is much talk of an emerging interest in spirituality in Australia, there is evidence of a declining affiliation with the established Churches. The impact of mainstream Christianity in these circumstances would appear to be waning. The continued attention given to the Church in the wake of these realities and that of the Church's dealing with situations of sexual abuse has often focussed around the way in which the Church has used its power and influence. While undoubtedly there is much evidence of the Church's service and care for its members and those most in need, more questions are being asked about the accountability of those who minister within the boundaries of Catholic Church structures, and the healthiness of those very structures for helping the Church to live out its mission with integrity. Further questioning has often been around the perceived intent of Church authorities, as seen by many, to return the Church to times prior to the Second Vatican Council when clerical authority was unquestioned. There are divergent viewpoints as to whether the call of the Council for wider involvement of lay people in Church decision-making and structures is in the process of being reversed. The researcher, coming from his experience as a member of a Catholic Religious Congregation of Men, is interested in looking broadly at the issue of how power is used in the Catholic Church, with a particular focus on a case study of one Group of Male Religious in the Archdiocese of Melbourne. The aim of the study is to provide further insight into use of power in the Catholic Church, and to offer some recommendations for future use of that power in a healthy and constructive way for the benefit of the Church and, ultimately, all of society. Scope. A Literature Review was carried out to investigate the broader issues of how power may be defined. A multitude of answers emerged, resulting in a rich understanding of power and some specific related factors: gender, hegemony, patriarchy, authority, leadership, empowerment and networks. Following these explorations around how use of power may be understood, examination of issues relating to abuse of power took place. Given this background, attention was then given to issues of power in relation to Church structures. With these learnings, the researcher conducted five focus groups of people who had relevant knowledge of the male Religious Congregation in Melbourne, which was the specific case study for this research. The groups included current members of the Congregation, former members, staff members in schools run by the Congregation, former students and a women's group. The study was restricted to one specific Congregation, the 'Brothers of St Charles' [fictitious name], in Melbourne, in order to provide a particular and manageable focus. While limited in scope, the study provides an analysis of the focus groups and a linking between this analysis and the Literature Review. Conclusions. The study finishes with some reflections by the researcher on the learnings of the study and recommendations arising from the study. Central place is given to the quality of relationships of those engaged in ministry on behalf of the Catholic Church. An interplay of personal and Church/Congregational factors is proposed in order to provide some qualitative assessment of the effectiveness of such relationships. In order for ministers to take up and use their power in an enriching way for themselves and particularly for those to whom they are called in service, recommendations are made around the need for learning about use of power as part of formation for Church personnel, around encouraging ongoing personal growth in those in Church ministry, around the importance of engaging in processes of healing where people have been hurt by past inappropriate use of power, and around the need to continually critique and challenge existing Church structures where there is injustice through lack of inclusivity.
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Sease, K. Gail. "Mapping cognitive constructs in males and females using ZMET methodology comparing male and female experience within a campus ministry organization /". Connect to this document online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1133987371.

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Thesis (M.A.)--Miami University, Dept. Communication, 2005.
Title from first page of PDF document. Document formatted into pages; contains [1], v, 71 p. : ill. Includes bibliographical references (p. 62-67).
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McClellan, Patrice Akilah. "WEARING THE MANTLE: SPIRITED BLACK MALE SERVANT LEADERS REFLECT ON THEIR LEADERSHIP JOURNEY". Connect to this title online, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1143220325.

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Mallon, Matthew R. "Male Chinese Student Transitions to Life in an American Secondary Catholic Boarding School". Thesis, Loyola Marymount University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3588512.

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The purpose of this qualitative study was to understand the perceived experience of Chinese students during their first year attending a Catholic co-educational boarding and day school in the United States. Data collection included semi-structured interviews of five current students, a faculty and staff questionnaire, and an analysis of the schedule of events for the new boarding student orientation. The data was analyzed using the inductive method for data analysis. The data showed that Chinese students face challenges in four key areas: 1) academic adjustment; 2) social adjustment; 3) emotional support; and 4) developing autonomy. Differences between Chinese culture and American culture provide challenges across the four key areas, leading culture to be best suited as a lens for analyzing the challenges faced by Chinese students transitioning to life at an American boarding school. There should be continuing research to identify the challenges faced by other ethnic and cultural groups in adjusting to life at boarding schools.

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Brown, Angela L. "Religiously Involved Black Male Engagement at Religiously Affiliated Predominately White Institutions". ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5307.

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Research studies have indicated that Black male collegians have the lowest retention rates in the higher education setting in predominately White institutional (PWI) settings. Several factors, such as spirituality, involvement on campus, and other positive experiences are cited as contributing to a lower retention rate for Black males in the PWI higher education setting; however, research in the PWI religiously affiliated setting has been limited. The purpose of this basic qualitative study was to explore the campus engagement experiences of religiously involved Black males who attended religiously affiliated PWIs. Astin's student involvement theory and Astin, Astin, and Lindholm's findings on spiritual development in the higher education setting are used as a conceptual framework. The research questions explored how religiously involved Black males who were at religiously affiliated PWIs during college described their campus engagement experiences, how their religious belief influenced their campus engagement, and how other factors influenced their campus engagement and contributed to their graduation. Interviews with 8 Black male participants were analyzed for codes and themes using Merriam and Tisdell's coding method. The themes that emerged suggested that although participants perceived initial negative experiences, overall, they had positive campus experiences due to involvement experiences. The participants recalled that their religious engagement fostered more participation in religious involvement, developed their spiritual identity, and that family and community fostered engagement. This study may contribute to positive social change by providing administrators of religiously affiliated PWIs with approaches to increase the engagement and retention of Black male students.
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Książki na temat "Male Religious"

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Conigliaro, Francesco. Libertà, male, Dio. Monreale (Palermo): Il pantocratore, 2002.

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Is leadership male? Milton Keynes, England: Nelson Word Pub., 1996.

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Male confessions: Intimate revelations and the religious imagination. Stanford, Calif: Stanford University Press, 2010.

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Krondorfer, Björn. Male confessions: Intimate revelations and the religious imagination. Stanford, Calif: Stanford University Press, 2010.

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Lauritsen, John. A freethinker's primer of male love. Provincetown: Pagan Press, 1998.

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Lauritsen, John. A freethinker's primer of male love. Provincetown: Pagan Press, 1998.

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Toward a male spirituality. Mystic, Conn: Twenty-Third Publications, 1989.

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J, Oliver Gary, red. Five myths of male sexuality. Chicago, Ill: Moody Press, 1994.

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Ontologia del male: L'ermeneutica di Pareyson. Roma: Città nuova editrice, 1995.

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Arno, Schmitt, red. Kleine Schriften zu zwischenmännlicher Sexualität und Erotik in der muslimischen Gesellschaft. Berlin: A. Schmitt, 1985.

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Części książek na temat "Male Religious"

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Mustapha, Abolaji. "Being Male and Female in Nigerian Evangelicalism — and Saying Thank You". W Language and Religious Identity, 136–48. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230210943_7.

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Massie, Linda. "Male Circumcision and the Potential for Unexplained Male Adolescent Suicide in Northern Ireland". W Genital Cutting: Protecting Children from Medical, Cultural, and Religious Infringements, 101–6. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6407-1_7.

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Dionisio, Erika, i Franco Viviani. "Male Circumcision Among the Venda of Limpopo (South Africa)". W Genital Cutting: Protecting Children from Medical, Cultural, and Religious Infringements, 209–18. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6407-1_14.

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Hakak, Yohai. "8. Haredi Male Bodies In The Public Sphere: Negotiating With The Religious Text And Secular Israeli Men". W Haredi Male Bodies in the Public Sphere, 163–96. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463234478-001.

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Boyle, Gregory J. "Critique of African RCTs into Male Circumcision and HIV Sexual Transmission". W Genital Cutting: Protecting Children from Medical, Cultural, and Religious Infringements, 219–42. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6407-1_15.

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Fletcher, Christopher. "Penile Wounding: Complications of Routine Male Circumcision in a Typical American Family Practice". W Genital Cutting: Protecting Children from Medical, Cultural, and Religious Infringements, 85–99. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6407-1_6.

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Svoboda, J. Steven. "Tortured Bodies, Tortured Doctrines: Informed Consent as a Legal Fiction Inapplicable to Neonatal Male Circumcision". W Genital Cutting: Protecting Children from Medical, Cultural, and Religious Infringements, 1–28. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6407-1_1.

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Geshekter, Charles L. "Dangerous Myths and Tragic Misconceptions: Fighting HIV and AIDS Cases in Africa with Male Circumcision Strategies". W Genital Cutting: Protecting Children from Medical, Cultural, and Religious Infringements, 271–83. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6407-1_17.

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Hakak, Yohai. "8. HAREDI MALE BODIES IN THE PUBLIC SPHERE: NEGOTIATING WITH THE RELIGIOUS TEXT AND SECULAR ISRAELI MEN". W The Best of Journal of Men, Masculinities and Spirituality, redaktor Joseph Gelfer, 163–96. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463226114-010.

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Williams, Zachery. "Born to Rebel and Born to Excel: Black Religious Intellectuals, Benjamin E. Mays, and the Development of Black Male Leadership". W Africana Cultures and Policy Studies, 133–56. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230622098_8.

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Streszczenia konferencji na temat "Male Religious"

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Hapsari, Anindya, i Sepfrita Katerine Aftabuddin. "The Estimation of Male Contraceptive Methods’ Development Considering Legal, Ethical, and Religious Aspects". W Proceedings of the 2nd International Conference on Sports Sciences and Health 2018 (2nd ICSSH 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icssh-18.2019.6.

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Karaman, Ebru. "Principle of Laicity in Turkish and French Constitutions". W International Conference on Eurasian Economies. Eurasian Economists Association, 2019. http://dx.doi.org/10.36880/c11.02275.

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To be assumed as a truly democratic state of law; the state should not make law according to a religion and not have a religion-based structure. Turkey and France are two countries different from others being in the discussions on secularism examining the relationship between religion and state. Because the laicity is one of the foundations of the regime and takes part in the legal system as a constitutional principle. In the first chapter the provisions on laicity in the Turkish Constitutions before the date 1982 and in the Turkish Constitution dated 1982 are going to be explained then the discussions in Turkey are going to be evaluated according to the Turkish Constitutional Court's approach to the principle of laicity. In the second part the provisions on the principle of laicity in the French Constitution dated 1958 are going to be explained, afterwards the discussions on laicity in France is going to take place. State and religion relations continue to be relevant a subject. That is why it still gives form to Turkish political life. The freedom of religion and the separation of religious and state relations are the requirements of the laic state. For a state these includes not to have an official religion, be impartial to all the religion and to treat equal to all the believers to different religions, to distinguish the religious institutions and state institutions and not to have an accordance between the rules of and the rules of religion.
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Garaeva, Alsou. "Economics of the Muslim Everyday Life: Religious and Economic Practices of Muslims in the Republic of Tatarstan". W International Conference on Eurasian Economies. Eurasian Economists Association, 2015. http://dx.doi.org/10.36880/c06.01281.

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The change of the economic model in Russia in the beginning of the 1990’s has laid basis for the public institutionalization of religious associations. The sphere of commercial religious services has appeared and a diversification of the religious practices has begun. In the regions of Russian Federation Muslims make up about 10%, including Tatarstan with a Muslim majority of about 50%. This creates a fertile soil for the business targeted for satisfying Muslims’ needs. The research that we have carried out as a part of the quality strategy, and particularly, the depth interview, the expert survey and the overt observation, shows that there are some barriers to introduction and successful development of such elements of the Islamic economics as Islamic banking and Islamic insurance. And the explanation for this fact lies in everyday, microcosociological practices. The services of "Muslim" taxi or messages informing about the prayers time didn't "survive" in Tatarstan. Nevertheless, there are 29 prosperous catering enterprises which specialize in "halal" meals, 34 Muslim clothes and accompanying goods shops, 6 Islamic bookstores, 3 large travel agencies organizing pilgrimage tours, and two beauty parlors using "halal" standard cosmetics in the Tatar capital. Thus a successful business is usually connected to the Muslims' everyday needs. The results of investigations indicate that introduction of new religious services require a careful preliminary study of the market and of the needs of the religious people, the exact forecast of the demand of the specific services and goods.
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Martoyo, Ihan, Yonathan Aditya, Riryn Sani i Rudi Pramono. "Religious and Spiritual Struggle among Indonesian Students: Who Struggle More, Males or Females?" W Proceedings of the 2nd International Conference on Intervention and Applied Psychology (ICIAP 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iciap-18.2019.28.

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Bragone, Maria Christina. "Some observations on the translation of Luther’s Small Catechism by J.W. Paus". W Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.03.

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Usta, Emine Ebru. "The Effect of Culture on Economic Development and Turkey-Russia Economic Relations". W International Conference on Eurasian Economies. Eurasian Economists Association, 2013. http://dx.doi.org/10.36880/c04.00647.

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Globalization is worldwide integration of economical ,cultural,political,religious and social system.The incremental competitive conditions of nowadays make the firms not only analysis the other countries economic or political system but also cultural,religious and social systems. In this respect for globalization world , it is sure that culture and economy get the crucial role at the inter state relations.At the base of turkey and Russia also lays this dialog.For this reason in this study it is aimed that with current parameters tried to explain after diagnosis in general means the effects of culture on economical developments especially after 2001 economic recession- lives important regulation period in which known power transition world economy -Turkey,takes place in the developing countries, with Russia Federation ,important member of ascending market economy.
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Kovaleva, M. V. "The problem of creativity as a way of realizing culture in Russian religious philosophy of the late XIX - early XX centuries". W Наука России: Цели и задачи. НЦ "LJournal", 2021. http://dx.doi.org/10.18411/sr-10-04-2021-95.

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This article is devoted to the problem of the creativity. This problem is one of the most emotional and mysterious. Russian religious philosophers try to make sense of human existence through the creation. Understanding of the opportunities and the ways of realization of creativity in culture has cultural and philosophical implications for understanding the dynamics of culture in early 20s.
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Waltemathe, Michael. "A match made for heaven. Astrosociological and astrotheological aspects of spaceflight and religion". W AIAA SPACE and Astronautics Forum and Exposition. Reston, Virginia: American Institute of Aeronautics and Astronautics, 2017. http://dx.doi.org/10.2514/6.2017-5157.

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Фантров, Павел Петрович, i Владимир Маркович Шинкарук. "BASIC DETERMINANTS CONDITIONING THE PERFORMANCE YOUTH PUBLIC CALLS FOR EXTREMIST ACTIVITIES". W Сборник избранных статей по материалам научных конференций ГНИИ «Нацразвитие» (Санкт-Петербург, Август 2021). Crossref, 2021. http://dx.doi.org/10.37539/aug319.2021.22.94.004.

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В статье описаны основные причины, побуждающие молодежь к публичным призывам к осуществлению экстремистской деятельности. Авторы статьи выделяют следующие из них: социально-экономические, политические, идеологические и религиозные. В целях обеспечения общественной безопасности необходимо нивелирование экстремистских настроений в молодежной среде. The article describes the reasons prompting young people to make public calls to carry out extremist activities. The authors of the article highlight the following of them: socio-economic, political, ideological and religious. In order to ensure public safety, it is necessary to level out extremist sentiments in the youth environment.
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"Extracting and Tagging Unstructured Citation of a Hebrew Religious Document". W InSITE 2019: Informing Science + IT Education Conferences: Jerusalem. Informing Science Institute, 2019. http://dx.doi.org/10.28945/4345.

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Aim/Purpose: Finding and tagging citation on an ancient Hebrew religious document. These documents have no structured citations and have no bibliography. Background: We look for common patterns within Hebrew religious texts. Methodology: We developed a method that goes over the texts and extracts sentences con-taining the names of three famous authors. Within these sentences we find common ways of addressing those three authors and with these patterns we find references to various other authors. Contribution: This type of text is rich in citations and references to authors, but because there is no structure of references it is very difficult for a computer to automatically identify the references. We hope that with the method we have developed it will be easier for a computer to identify references and even turn them into hyper-links. Findings: We have provided an algorithm to solve the problem of non-structured cita-tions in an old Hebrew plain text. The algorithm definitely was able to find many citations but it has missed out some types of citations. Impact on Society: When the computer recognizes references, it will be able to build (at least par-tially) a bibliography that currently does not exist in such texts at all. Over time, OCR scans more and more ancient texts. This method can make people's access and understanding much. Future Research: After we identify the references, we plan to automatically create a bibliography for these texts and even transform those references into hyperlinks.
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Raporty organizacyjne na temat "Male Religious"

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Thompson, Stephen, Brigitte Rohwerder i Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), czerwiec 2021. http://dx.doi.org/10.19088/creid.2021.003.

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India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.
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Gruber, Jonathan, i Daniel Hungerman. The Church vs the Mall: What Happens When Religion Faces Increased Secular Competition? Cambridge, MA: National Bureau of Economic Research, sierpień 2006. http://dx.doi.org/10.3386/w12410.

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Idris, Iffat. Promotion of Freedom of Religion or Belief. Institute of Development Studies (IDS), styczeń 2021. http://dx.doi.org/10.19088/k4d.2021.036.

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Freedom of religion or belief (FoRB) is a fundamental human right. However, the general global trend in recent years is towards increased FoRB violations by both government and non-government actors. Notable exceptions are Sudan and Uzbekistan, which have shown significant improvement in promoting FoRB, while smaller-scale positive developments have been seen in a number of other countries. The international community is increasingly focusing on FoRB. External actors can help promote FoRB through monitoring and reporting, applying external pressure on governments (and to a lesser extent non-government entities), and through constructive engagement with both government and non-government actors. The literature gives recommendations for how each of these approaches can be effectively applied. This review is largely based on grey (and some academic) literature as well as recent media reports. The evidence base was limited by the fact that so few countries have shown FoRB improvements, but there was wider literature on the role that external actors can play. The available literature was often gender blind (typically only referring to women and girls in relation to FoRB violations) and made negligible reference to persons with disabilities.
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Sultan, Sadiqa, Maryam Kanwer i Jaffer Mirza. A Multi-layered Minority: Hazara Shia Women in Pakistan. Institute of Development Studies (IDS), grudzień 2020. http://dx.doi.org/10.19088/creid.2020.011.

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Shia account for approximately 10–15 per cent of the Muslim population in Pakistan, which has a largely Sunni Muslim population. Anti-Shia violence, led by extremist militant groups, dates to 1979 and has resulted in thousands killed and injured in terrorist attacks over the years. Hazara Shia, who are both an ethnic and a religious minority, make an easy target for extremist groups as they are physically distinctive. The majority live in Quetta, the provincial capital of Balochistan in central Pakistan, where they have become largely ghettoised into two areas as result of ongoing attacks. Studies on the Hazara Shia persecution have mostly focused on the killings of Hazara men and paid little attention to the nature and impact of religious persecution of Shias on Hazara women. Poor Hazara women in particular face multi-layered marginalisation, due to the intersection of their gender, religious-ethnic affiliation and class, and face limited opportunities in education and jobs, restricted mobility, mental and psychological health issues, and gender-based discrimination.
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Sultan, Sadiqa, Maryam Kanwer i Jaffer Abbas Mirza. The Multi-Layered Minority: Exploring the Intersection of Gender, Class and Religious-Ethnic Affiliation in the Marginalisation of Hazara Women in Pakistan. Institute of Development Studies (IDS), grudzień 2020. http://dx.doi.org/10.19088/creid.2020.005.

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The Shia Hazaras in Pakistan are one of the most persecuted religious minorities. According to a 2019 report produced by the National Commission for Human Rights, a government formed commission, at least 509 Hazaras have been killed since 2013 (NCHR 2018: 2). According to one of the Vice Chairs of the Human Rights Commission Pakistan, the country's leading human rights watchdog, between 2009 and 2014, nearly 1,000 Hazaras were killed in sectarian violence (Butt 2014). The present population of Shia Hazaras is the result of three historical migrations from Afghanistan (Hashmi 2016: 2). The first phase of migration occurred in 1880 1901 when Abd al Rahman Khan came to power in 1880 in Afghanistan and declared war against the Hazaras as a result of a series of revolts they made against the regime.
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Loureiro, Miguel, Maheen Pracha, Affaf Ahmed, Danyal Khan i Mudabbir Ali. Accountability Bargains in Pakistan. Institute of Development Studies (IDS), maj 2021. http://dx.doi.org/10.19088/ids.2021.046.

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Poor and marginalised citizens rarely engage directly with the state to solve their governance issues in fragile, conflict and violence-affected settings, as these settings are characterised by the confrontational nature of state–citizen relations. Instead, citizens engage with, and make claims to, intermediaries some of them public authorities in their own right. What are these intermediaries’ roles, and which strategies and practices do they use to broker state–citizen engagement? We argue that in Pakistan intermediaries make themselves essential by: (1) being able to speak the language of public authorities; (2) constantly creating and sustaining networks outside their communities; and (3) building collectivising power by maintaining reciprocity relations with their communities. In doing so, households and intermediaries engage in what we are calling ‘accountability bargains’: strategies and practices intermediaries and poor and marginalised households employ in order to gain a greater degree of security and autonomy within the bounds of class, religious, and ethnic oppression.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, październik 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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