Gotowe bibliografie tematyczne / Religious experience

Gotowa bibliografia na temat „Religious experience”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 19 stycznia 2024

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Artykuły w czasopismach na temat "Religious experience"

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Johnson, David Kyle. "Why Religious Experience Cannot Justify Religious Belief". Socio-Historical Examination of Religion and Ministry 2, nr 2 (26.09.2020): 26–46. http://dx.doi.org/10.33929/sherm.2020.vol2.no2.03.

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Theists often claim that neither the diversity of religious experience nor natural explanations for religious experience can threaten the ability of religious experience to justify religious belief. Contrarily, this paper argues that not only do they pose such a threat, but religious experience and natural explanations for them completely undermine the epistemic justificatory power of religious experience. To establish this, the author first defines the supposed role of religious experience in justifying religious belief. Then the author shows how the diversity of religious experience raises an inductive problem that negates religious experience’s ability to justify religious belief. The author then shows that available natural explanations for religious experience do the same by simply providing better explanations of religious experiences (i.e., explanations that are more adequate than religious explanations of those experiences).
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Theissen, Gerd. "Religious Experience: Experience of Transparency and Resonance". Open Philosophy 2, nr 1 (31.12.2019): 679–99. http://dx.doi.org/10.1515/opphil-2019-0051.

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AbstractAt a time in which religion is breaking away from the normative power of its traditions and new forms of spiritual experience are emerging, religious philosophy must find criteria for what a religious experience is and how to judge its truth. In their empirical critique of religion L. Wittgenstein and R. Carnap accepted two forms of religious experience, which they described with an optical and acoustic metaphor. They denied their cognitive truth value, but not their value for life. However, an extended concept of truth, which encompasses every correspondence between experience and reality, can also find truth in religious experiences of “transparency” and “resonance”. They differ from aesthetic experience not only by the depth of transparency and resonance, but also by their cognitive interpretation. What is experienced is cognitively referred to a final reality: either to a “summum ens” in this world, or to the whole of this world or something unknown beyond of this world. This final point of reference is a unity of “being” and “value”. Religion makes experiences of the everyday transparent for both aspects of an ultimate reality und motivates to a life full of resonance with this reality.
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ARYASOMAYAJULA, Rama Murty. "Religious Experience". Studies in Interreligious Dialogue 4, nr 2 (1.08.1994): 133–42. http://dx.doi.org/10.2143/sid.4.2.2014090.

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Smart, Ninian, i Wayne Proudfoot. "Religious Experience." Journal of Philosophy 85, nr 3 (marzec 1988): 151. http://dx.doi.org/10.2307/2027069.

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Karuvelil,, George. "Religious experience". Forum Philosophicum 16, nr 1 (2011): 139–55. http://dx.doi.org/10.5840/forphil201116118.

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Raposa, Michael. "Religious Experience". International Philosophical Quarterly 30, nr 2 (1990): 257–59. http://dx.doi.org/10.5840/ipq19903028.

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Dumsday, Travis. "Religious Experience". International Philosophical Quarterly 48, nr 3 (2008): 371–79. http://dx.doi.org/10.5840/ipq200848349.

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Wainwright, William J. "Religious Experience". Faith and Philosophy 5, nr 2 (1988): 208–13. http://dx.doi.org/10.5840/faithphil19885226.

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Pedersen, Kusumita P., i Wayne Proudfoot. "Religious Experience". Philosophy East and West 38, nr 2 (kwiecień 1988): 209. http://dx.doi.org/10.2307/1398707.

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Friedrichs, Robert W., i Wayne Proudfoot. "Religious Experience". Sociological Analysis 48, nr 2 (1987): 179. http://dx.doi.org/10.2307/3711203.

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Rozprawy doktorskie na temat "Religious experience"

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Studt, Eric Michael. "Emotions and Religious Experience". Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108076.

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Bowman, Marion Irene. "Vernacular religion and contemporary spirituality : studies in religious experience and expression". Thesis, University of South Wales, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285956.

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Runehov, Anne L. C. "Sacred or neural? : neuroscientific explanations of religious experience : a philosophical evaluation /". Uppsala : Uppsala universitet, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-4718.

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Franks, Davis C. E. S. "The evidential force of religious experience". Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.375890.

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Devenish, Anne P. "The lived experience of God and its evolution in children and adolescents". Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/60.

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Children's and adolescents' spirituality is important, especially to those entrusted with their education. To effectively nurture children's spirituality, parents, teachers, and ministers would benefit in knowing how young people experience God, what they think about God and how they relate to God: in effect, their lived experience of God. Learning about these phenomena could help greatly in communicating with children and adolescents about God. This study aims to build on the work of those who have investigated elements of the spirituality of children and adolescents in a qualitative way.
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Rout, Paul Damien. "From religious experience to the reality of God : Bonaventure and the religious experience of St Francis of Assisi". Thesis, Heythrop College (University of London), 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321596.

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DeHoff, Susan L. "Distinguishing mystical religious experience from psychotic experience in the Presbyterian Church". Thesis, Boston University, 2012. https://hdl.handle.net/2144/23024.

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Thesis (Ph.D.)--Boston University
Historically, mystical experiences have been interpreted variously within psychology and theology. This dissertation explores theological and psychological interpretations of these experiences among professionals in the Presbyterian Church (U.S.A.), putting their interpretations in conversation with the theologies of John Calvin, North American Calvinist traditions, and a range of psychological theories. The purpose is to draw theoretical and practical constructs from this research to guide pastors and counselors in responding to persons who report intense religious experiences, such as hearing the voice of God and seeing a vision of Christ. Some psychologists interpret such experiences as pathological, some as psychologically beneficial. Calvinists, focusing on the intellectual dimension of religion, have traditionally been wary of mystical experience. A more thorough reading of Calvin's theology shows his affirmation of mystica unio . In 18th century colonial America, Jonathan Edwards also accepted mystical experiences, but subjected their authenticity and meaning to rational, religious scrutiny. To explore understandings of mystical religious experience in the current Presbyterian Church (U.S.A.), twenty structured interviews were conducted with pastors and pastoral counselors in the Boston Presbytery. Results show that sources common to theologically trained professionals can be useful in distinguishing mystical religious experience from psychotic episodes. Using Scripture, Presbyterian beliefs, personal experience, and awareness of cultural religious differences, 70% of participants distinguished experiences such as hearing God's voice and seeing visions of Christ from mental illness, and 90% distinguished experiences such as sensing God's inner presence during prayer from mental illness. Using the same sources, participants identified some experiences with religious language and symbols as symptoms of mental illness rather than mystical religious experience. Presbyterian pastors and counselors concurred that many religious experiences can be interpreted within Reformed theology. The study revealed the need for more thorough education of pastors and counselors in the psychology of religious experience and theological interpretations of such experiences.
2042-07-17
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Hauch, Sofie. "Reassessing religious experience in a scientific age : early approaches to religious pluralism". Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4277/.

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In this thesis I am investigating the religious ideas of Ramakrishna, Vivekananda, H. P. Blavatsky and Annie Besant as examples of early approaches to religious pluralism. In this context, the term ‘religious pluralism’ refers to the belief that all religious traditions are paths to genuine religious ends. Thus, religions other than one’s own are considered to be of significance to people of all faiths and even to those who are not believers. I relate the appearance of these early notions of religious pluralism to the historical and ideological setting in which they were proposed, particularly the late nineteenth-century debate about science and religion in the West and its spheres of influence. I argue that theories of evolution, in addition to the emerging field of historical biblical criticism, presented a serious challenge to traditional understandings of religion. Together, these two strands of thought made a strong case for a purely materialistic worldview and for the further development of modern sciences on such a basis. In response to this crisis of religion, the four thinkers proposed religious teachings inspired by their own intense religious experience. They emphasised the experiential aspect of these teachings in order to claim an epistemic status of religious knowledge equal to that of scientific or empirical knowledge. In order to universalise this claim, they appealed to religious experience and religious knowledge originating in all faith traditions. In my assessment of these arguments I suggest that the two main thinkers, i.e. Ramakrishna and Blavatsky, may have been led towards pluralistic ideas of religion through their endorsement of the esoteric traditions of Tantrism and Hermeticism, respectively. Moreover, I trace the impact of the British colonial presence in India on the content, presentation and reception of the teachings of all four thinkers. I conclude that the teachings of Ramakrishna et al. represent early attempts to engage with the fact of religious plurality from a religious perspective. Thus, the four thinkers encouraged people to relate to the beliefs and practices of other faiths and to explore them in relation to their own life. These early efforts in interreligious understanding represented the initial steps towards our current debates about religious pluralism and interreligious dialogue.
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Bennett-Hunter, Guy Andrew. "Ineffability and religious experience : a philosophical study". Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/252237.

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The notion of ineffability (of that which is, in principle, resistant to conceptual formulation and therefore literal linguistic articulation) has been largely ignored by philosophers. The notion is clearly a central one in the Christian mystical tradition and in more recent apophatic theological developments. Mid-twentieth-century philosophical discussions of mysticism invoked the idea and a number of phenomenologists share a sense that the meaningful human world is answerable to some 'background' that is inarticulable and mysterious. But, despite this, the logical implications of the notion of ineffability for religious experience, language and practice have not been explicitly and systematically thought through. This thesis, restricted to a dual focus on twentieth-century and contemporary philosophy and on the Christian religion, attempts to address this neglect. After reviewing the philosophical, and some theological, literature on the notion of ineffability in religion, this thesis identifies a philosophical tension between the notions of 'ineffability' and 'answerability', between the idea that the ineffable is beyond conceptualization and that some kind of experience, language or practice connected with it is required if the notion is to be meaningfully invoked, let alone (as in a religious context) serve as the measure for the meaning of the human world. In this connexion, the meaning of the word 'God' is interpreted as a reference to the concept of ineffability. A recent philosophical defence of the concept is endorsed which, rooted in existential phenomenology and Heidegger's later philosophy, resolves this tension. The detail of theological attempts, by Paul Tillich and John Macquarrie, to accommodate this line of thought as directly inherited from the phenomenologists (especially Heidegger) is examined and criticized, as, eventually, is a more promising theological possibility represented by the neglected philosophy of Karl Jaspers. The rational status of existential phenomenology (its relation to discourse conditioned by the subject-object dichotomy) is examined more closely in the light of the latter criticism. It is concluded that phenomenology's specifically philosophical way of evoking the ineffable is necessarily that of a rationally-based dialectic. The final chapter points to spheres outside philosophy, aesthetic and ritual, which cultivate the experience of the ineffable without such dialectic. It offers an 'aesthetic account of ritual meaning' and concludes by showing how the Eucharistic rite can be philosophically understood as a vehicle for religious experience and expression - the evocation and invocation of the ineffable God.
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Wayland, Anda. "Religious experience of the destined human being". Master's thesis, University of Cape Town, 1995. http://hdl.handle.net/11427/17027.

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Bibliography: pages 749-755.
Six people fitting the above description of "destined human beings" were studied as far as possible from their own work, i.e. writings, paintings, music, speeches, letters, etc. They were studied on two levels, that of their own metier, and then how they retained that holistic quality which enabled them to remain in touch with a greater vision of life and humanity as a whole. They are Leonardo da Vinci, Rembrandt van Rijn, Johann Sebastian Bach, Winston Churchill, Albert Einstein, and, as an exception to some things which have been said, Pablo Picasso. It is hoped that this research demonstrates that these people understand humanity and its needs for religion, and that their experiences and interpretations thereof help humanity engage those needs sanely and fruitfully. In other words, they enrich religion as a quest. Different senses of identity, modes of engagement, models of reality, methods of expression are examined, all of which demonstrably fit into Cumpsty's Theory of Religion of Belonging. One of the case studies demonstrates what happens when the sense of belonging is impaired. The thesis takes a very broad view of what constitutes religious experience, but the expressions of the case studies can be considered as religion at its best, or most universal.
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Książki na temat "Religious experience"

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Charlesworth, M. J. Religious experience. Wyd. 2. Geelong, Victoria: Deakin University, 1988.

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Bilimoria, Purusottama. Religious experience. Wyd. 2. Geelong, Victoria: Deakin University, 1988.

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Bilimoria, Purusottama. Religious experience. Wyd. 2. Geelong, Victoria: Deakin University, 1988.

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Religious experience. Cardiff: UWIC Press, 2006.

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Proudfoot, Wayne. Religious experience. Berkeley: University of California Press, 1985.

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Religious experience. Berkeley: University of California Press, 1985.

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Charlesworth, M. J. Religious experience. Wyd. 2. Geelong, Victoria: Deakin University, 1988.

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1927-, Smart Ninian, red. The religious experience. Wyd. 4. New York: Macmillan, 1991.

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The religious experience. Wyd. 5. Upper Saddle River, N.J: Prentice Hall, 1996.

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Wall, George B. Religious experience and religious belief. Lanham, Md: University Press of America, 1995.

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Części książek na temat "Religious experience"

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Sollod, Robert N., i Edward P. Shafranske. "Religious experience: Religious experiences and practices." W Encyclopedia of psychology, Vol. 7., 52–57. Washington: American Psychological Association, 2000. http://dx.doi.org/10.1037/10522-020.

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Gunn, Robert Kaizen. "Religious Experience". W Encyclopedia of Psychology and Religion, 1998–2002. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_580.

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Montefiore, Hugh. "Religious Experience". W Reclaiming the High Ground, 1–10. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20992-7_1.

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Mayled, Jon, Jill Oliphant, Sam Pillay i Matthew Taylor. "Religious experience". W Routledge A Level Religious Studies, 102–32. 1 [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315208725-10.

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Mayled, Jon, Jill Oliphant i Sam Pillay. "Religious experience". W Routledge A Level Religious Studies, 102–32. 1 [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315208725-6.

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Gunn, Robert Kaizen. "Religious Experience". W Encyclopedia of Psychology and Religion, 1517–20. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_580.

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Parker, Julia. "Religious Experience". W Women and Welfare, 118–44. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19817-7_7.

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Halligan, Fredrica R., Nicholas Grant Boeving, John Pahucki, Ginette Paris, Charlene P. E. Burns, Alice Mills, Steven Kuchuck i in. "Religious Experience". W Encyclopedia of Psychology and Religion, 773–75. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_580.

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Hick, John. "Religious Experience". W Between Faith and Doubt, 39–53. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230275324_5.

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Lewis, H. D. "Religious Experience". W Our Experience of God, 104–19. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003197140-5.

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Streszczenia konferencji na temat "Religious experience"

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Das, Kanti Lal, i Arpana Dhar Das. "Philosophy of Religious language and religious experience: Past, Present and Future". W Annual International Conference on Philosophy: Yesterday, Today & Tomorrow (PYTT 2016). Global Science & Technology Forum (GSTF), 2016. http://dx.doi.org/10.5176/2382-5677_pytt16.19.

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Khitruk, Ekaterina. "Публичное и частное в философии религии Ричарда Рорти". W The Public/Private in Modern Civilization, the 22nd Russian Scientific-Practical Conference (with international participation) (Yekaterinburg, April 16-17, 2020). Liberal Arts University – University for Humanities, Yekaterinburg, 2020. http://dx.doi.org/10.35853/ufh-public/private-2020-14.

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The article covers the religious conception in the work of the famous American philosopher Richard Rorty. The author emphasises the secular and finalist views of R. Rorty on the nature of religion, and on the philosopher’s gradual perception of the need for their creative reinterpretation due to the actualisation of the role of religion in intellectual and political spheres. The article uncovers two fundamental constituents of Richard Rorty’s religious philosophy. The first of them is associated with R. Rorty’s perception of the ‘weak thinking’ concept in the writings of Italian philosopher Gianni Vattimo. R. Rorty holds ‘weak thinking’ and ‘kenosis’ to be the key to understanding the possibility of religion in the postmodern era. The second aspect concerns the existence of religion in the public space. Here the distinction between ‘strong’ narratives and ‘weak’ thinking correlates with the politically significant distinction between ‘strong’ religious institutions and private (parish, community) religious practice. Rorty believes that the activity of ‘strong’ religious structures threatens liberal ‘social hope’ on the gradual democratisation of mankind. The article concludes that Richard Rorty’s philosophy of religion presents an original conception of religion in the context of modern temporal humanism; the concept positively evaluates religious experience to the extent that it does not become a basis for theoretical and political manipulations on the part of ‘strong’ religious institutes.
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Fedorova, Marina. "LAUGHTER IN THE RELIGIOUS EXPERIENCE OF MAN". W 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/22/s09.064.

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Pontes, Maria Cibele Lima, Vinícius Romeu Beserra Diógenes, Natália Carolina Medeiros do Nascimento Rodrigues, Ellen de Fátima Lima Vasconcelos, Maria Carolina Othon de Queiroz, Adrielle de Paula Miranda, Beatriz Ferreira Pereira Pacheco i Katiane Fernandes Nóbrega. "Neural factors that define religiosity: neurophysiological distinction between the individual with religious and non-religious beliefs". W XIII Congresso Paulista de Neurologia. Zeppelini Editorial e Comunicação, 2021. http://dx.doi.org/10.5327/1516-3180.694.

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Introduction: Religiosity and mystical experiences accompany society throughout history, integrating its identity formation. Neuroscience unveils neural correlations, maps the areas involved and activity patterns, and functional magnetic resonance imaging (fMRI) is applied to detect variations in activation of neural activity. Objectives: Thus, the objective is to understand the neurophysiological differences between individuals who experience religiosity and the mystical experiences of those without, through the fMRI. Methods: This literature review, collected data in April/2021 on Medline, Pubmed and Science Direct. The descriptors used, after consulting the MeSH, consisted of “neural correlates of religious”, “mystical experience” and “functional magnetic resonance imaging (fMRI)”. Were found 227 articles, after applying the exclusion criteria and fully reading of the abstract, the sample included 6 articles in English, from the last 10 years, available in full text, 2 Medline, 3 Pubmed and 1 Science Direct. Results: The consensus was reached that religiosity can be grounded by neural factors, by applying fMRI to identify patterns of activation of brain regions during mystical experience, although one of the articles refutes these relationships. Correlations are cited by regions: frontal and temporal - emphasis on the dorsolateral and medial/superior prefrontal cortex and bilateral lower parietal lobes, as promoters or impeders of the religious profile in individuals, due to the negative regulation due to lack of excitement, injuries or structural changes. Conclusions: It is concluded that the neurophysiological findings were able to detect patterns that can serve as eligibility criteria between believing and non- believing individuals, which makes their subsequent application feasible for better clarification and neural distinction.
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Fidchenko, Olga Vladimirovna. ""New Religious Movements and Religious Extremism Prophylaxis" Teaching Experience in Moscow Pedagogical State University". W All-Russian scientific and practical conference. Publishing house Sreda, 2021. http://dx.doi.org/10.31483/r-99254.

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Batueva, Aryuna Ts. "The religious views of early educators in Russia". W Eurasian paradigm of Russia: values, ideas and experience. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0814-2-35-38.

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Munkueva, Irina S. "The role of religious consciousness in development of market economy". W Eurasian paradigm of Russia: values, ideas and experience. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0814-2-234-235.

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Raušerová, Andrea. "Mystical experience in late works by Julius Zeyer". W The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-7.

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Mystical experience is connected with ineffability. This paper proves it in works by various authors. It mentions some common phenomena associated with mysticism, such as stigma, levitation, appearance of light, religious anorexia, etc. Some of them are observed in late works by Julius Zeyer, a Czech novelist and poet, which represent the core of the analysis. Christine the Miraculous and The Three Memoirs of Vít Choráz both reflect mystical experience experienced by the main characters. The paper refers to accompanying aspects of the behaviour of the characters related to ineffable.
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Bagaeva, Kseniya А., i Dari Sh Tsyrendorzhieva. "To the understanding of secularism in the conditions of state-religious relations actualization". W Eurasian paradigm of Russia: values, ideas and experience. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0814-2-17-20.

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Sanzhaeva, Rimma D., Aryuna R. Monsonova i Dolgor R. Bazarovа. "Ethnic and religious identity of the person as a subject of international relations". W Eurasian paradigm of Russia: values, ideas and experience. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0814-2-66-68.

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Raporty organizacyjne na temat "Religious experience"

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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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Bharadwaj, Sowmyaa, Jo Howard i Pradeep Narayanan. Using Participatory Action Research Methodologies for Engaging and Researching with Religious Minorities in Contexts of Intersecting Inequalities. Institute of Development Studies, styczeń 2021. http://dx.doi.org/10.19088/creid.2020.009.

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While there is growing scholarship on the intersectional nature of people’s experience of marginalisation, analyses tend to ignore religion-based inequalities. A lack of Freedom of Religion and Belief (FoRB) undermines people’s possibilities of accessing services and rights and enjoying wellbeing (World Bank 2013; Narayan et al. 2000, Deneulin and Shahani 2009). In this paper, we discuss how religion and faith-based inequalities intersect with other horizontal and vertical inequalities, to create further exclusions within as well as between groups. We offer our experience of using participatory action research (PAR) methodologies to enable insights into lived experiences of intersecting inequalities. In particular, we reflect on intersecting inequalities in the context of India, and share some experiences of facilitating PAR processes with marginalised groups, such as Denotified Tribes (DNT). We introduce a FoRB lens to understand how DNT communities in India experience marginalisation and oppression. The examples discussed here focus on the intersection of religious belief with caste, tribal, gender and other socially constructed identities, as well as poverty. Through taking a PAR approach to working with these communities, we show how PAR can offer space for reflection, analysis, and sometimes action with relation to religion-based and other inequalities. We share some lessons that are useful for research, policy and practice, which we have learned about methods for working with vulnerable groups, about how religion-based inequalities intersect with others, and the assumptions and blind spots that can perpetuate these inequalities.
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Howard, Jo. Understanding Intersecting Vulnerabilities Experienced by Religious Minorities Living in Poverty in the Shadows of Covid-19. Institute of Development Studies, październik 2021. http://dx.doi.org/10.19088/creid.2021.012.

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The purpose of this study, conducted during the Covid-19 pandemic between November 2020 and March 2021 in India and Nigeria, is to explore the direct and indirect effects of Covid-19 on religiously marginalised groups experiencing intersecting vulnerabilities. The findings provide recognition of the impact of Covid-19 on targeting and encroachments faced by these groups in order to inform policy so that it includes their perspectives in building back better and promoting inclusive development. Policymakers need to understand both the direct and indirect impacts of Covid-19 in order to coordinate effective support and avert deepening marginalisation. This research demonstrates how religious inequalities intersect with other inequalities of power – historical, structural, and socially determined characteristics (class, ethnicity, caste, gender, age) – to shape how people experience the Covid-19 pandemic. Both India and Nigeria manifest high levels of authoritarianism, an absence of press freedom, targeting of religiously marginalised groups, and unequal access to public services and the protection of the state by religiously marginalised groups, according to geographic location. The findings of this report reveal the appalling everyday realities as well as the great courage of religious minorities living in poverty during the pandemic. Greater sensitivity to the critical intersection of vulnerabilities is essential for the longer-term recovery of these groups, who otherwise face slipping deeper into intergenerational poverty. Deepening poverty and proliferating ethno-religious injustices are fuelling tensions and conflict, and the risks of neglecting these issues are immense.
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Carter, Becky. Women’s and Girls’ Experiences of Security and Justice in Somaliland. Institute of Development Studies (IDS), luty 2021. http://dx.doi.org/10.19088/k4d.2021.077.

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This rapid review seeks to provide an overview of the publicly available literature from the academic, donor, and non-government organisation sources on women’s and girls’ experiences of statutory and customary security and justice in Somaliland. In Somaliland women and girls experience poor security, with high rates of sexual and gender-based violence (SGBV), and significant barriers to gender equality in the pluralistic legal system. The predominant clan-based customary justice system, along with conservative social norms and religious beliefs, discriminates against women and girls, while weak formal state institutions are not able to deliver accessible and effective justice for vulnerable and marginalised groups. Social stigma silences SGBV survivors and their families, with many rape crimes resolved through customary compensation or marriage. National and international organisations have undertaken various activities to promote gender equality in security and justice, with support provided to formal and informal security and justice institutions and actors at national and local levels, as well as initiatives to empower women and girls.
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Howard, Joanna. Vulnerability and Poverty During Covid-19: Religious Minorities in India. Institute of Development Studies (IDS), listopad 2021. http://dx.doi.org/10.19088/creid.2021.014.

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The Covid-19 pandemic has had direct and indirect effects on religiously marginalised groups, exacerbating existing inequities and undermining the ambitions of Sustainable Development Goals (SDGs) to reach (and include) those ‘furthest behind’. Religious inequalities intersect with other inequalities to compound vulnerabilities, particularly the convergence of low socioeconomic status, gender inequality, and location-specific discrimination and insecurity, to shape how people are experiencing the pandemic. This policy briefing, written by Dr Joanna Howard (IDS) and a co-author (who must remain anonymous for reasons of personal security), draws on research with religious minorities living in urban slums in Tamil Nadu and Karnataka states in India. Findings show that religiously motivated discrimination reduced their access to employment and statutory services during the pandemic. Harassment and violence experienced by Muslims worsened; and loss of livelihoods, distress, and despair were also acutely experienced by dalit Hindus. Government response and protection towards lower caste and religious minorities has been insufficient.
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Tadros, Mariz, i Claire Thomas. Evidence Review: Religious Marginalities and COVID Vaccination - Access and Hesitancy. Institute of Development Studies (IDS), wrzesień 2021. http://dx.doi.org/10.19088/sshap.2021.033.

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Religious minority affiliation or status can play a very important role in influencing people's access to vaccines as well as their willingness to undergo vaccination. Many studies focus on class, ethnicity and geographic location when examining how social inequalities impact vaccination programmes. However, religious marginality is often overlooked. Here we explore how being situated on the margins, on account of religious affiliation, shapes experiences of vaccine access and uptake. The issues addressed are important for COVID-19 vaccination roll out, but also contain lessons for all vaccination programmes and many other preventative health measures. In this brief, we present key considerations for addressing differentials in access to and willingness to undergo vaccinations that are linked to religious minority status, experiences, authorities or doctrine. We explain why the study and awareness of religious marginality is crucial for the success of vaccination programmes broadly and specifically as they apply to COVID-19 vaccination. We also explore ways in which religious marginality intersects with other identity markers to influence individual and community access to vaccines. Finally, we examine vaccine hesitancy in relation to religious minorities and outline approaches to community health engagement that are socio-religiously sensitive, as well as practical, to enhance vaccination confidence.
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Tadros, Mariz, i Claire Thomas. Evidence Review: Religious Marginalities and COVID Vaccination - Access and Hesitancy. Institute of Development Studies (IDS), listopad 2021. http://dx.doi.org/10.19088/sshap.2021.043.

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Religious minority affiliation or status can play a very important role in influencing people's access to vaccines as well as their willingness to undergo vaccination. Many studies focus on class, ethnicity and geographic location when examining how social inequalities impact vaccination programmes. However, religious marginality is often overlooked. Here we explore how being situated on the margins, on account of religious affiliation, shapes experiences of vaccine access and uptake. The issues addressed are important for COVID-19 vaccination roll out, but also contain lessons for all vaccination programmes and many other preventative health measures. In this brief, we present key considerations for addressing differentials in access to and willingness to undergo vaccinations that are linked to religious minority status, experiences, authorities or doctrine. We explain why the study and awareness of religious marginality is crucial for the success of vaccination programmes broadly and specifically as they apply to COVID-19 vaccination. We also explore ways in which religious marginality intersects with other identity markers to influence individual and community access to vaccines. Finally, we examine vaccine hesitancy in relation to religious minorities and outline approaches to community health engagement that are socio-religiously sensitive, as well as practical, to enhance vaccination confidence.
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Racu, Alexandru. The Romanian Orthodox Church and Its Attitude towards the Public Health Measures Imposed during the COVID-19 Pandemic: Too Much for Some, Too Little for Others. Analogia 17 (2023), marzec 2023. http://dx.doi.org/10.55405/17-3-racu.

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This paper discusses the religious dimension of the public debate concerning the public health measures adopted by the Romanian authorities during the pandemic and focuses on the role played by the Romanian Orthodox Church within this context. It delineates the different camps that were formed within the Church in this regard and traces their evolution throughout the pandemic. It contextualizes the position of the Church in order to better understand it, placing it within the broader context of the Romanian society during the pandemic and integrating it within the longer history of post-communist relations between the Romanian Orthodox Church, the Romanian state and the Romanian civil society. It analyses the political impact of the public health measures and the role of the Church in shaping this impact. Finally, starting from the Romanian experience of the pandemic and from the ideological, theological and political disputes that it has generated within the Romanian public sphere, it develops some general conclusions regarding the relation between faith, science and politics whose relevance, if proven valid, surpasses the Romanian context and thus contributes to a more ecumenical discussion regarding the theological, pastoral and political lessons that can be learned from an otherwise tragic experience.
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Carter, Becky. Inclusion in Crisis Response, Recovery and Resilience. Institute of Development Studies (IDS), maj 2021. http://dx.doi.org/10.19088/k4d.2021.079.

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This rapid review provides examples of what has worked to include people in humanitarian assistance who experience heightened vulnerability during crises, due to social inequalities and discrimination relating to gender, age, disability, sexual orientation, gender identity and/or expression, and sex characteristics; and religious belief . Overall, robust evidence is limited for what are, in most cases, relatively new areas of practice in challenging crisis situations. However, the literature does identify promising practices. Emerging themes from the research on what has potential for improving inclusion in humanitarian assistance include: affected people’s meaningful participation in intervention planning and design; whole-of-community approaches while maintaining accountability to the targeted beneficiaries; multi-component approaches combining complementary strategies (e.g. economic empowerment with social norms change programming); longer-term, pre-crisis investment in relationships with, and capacity building of, local organisations; and disaggregating data and undertaking intersectional analyses to include those hardest to reach.
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Campbell, Heidi A., Sophia Osteen i Grayson Sparks. 'We’re Still Here’: Reflections of the Post-Pandemic Digital Church. The Network for New Media, Religion & Digital Culture Studies, październik 2023. http://dx.doi.org/10.21423/oak/1969.1/200172.

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This is the final research report of the "Tech in Churches During Covid-19" research project, a three-year study of churches in Indiana who received funds from the Center for Congregation's Connecting through Technology grant, which focused on the ways technology use during the global pandemic impacted churches experience and outlook. This report presents finding from a survey of 246 church leaders about technological decisions made during the global pandemic. The aim was to better understand churches' engagement with digital media, and compare their practices and attitudes toward technology before, during and after the pandemic. Findings from this report demonstrate a positive shift between 2020 and 2023 in congregational attitudes towards technology and online services. It also highlights how the size of the congregation and the age of religious leaders making technology decisions influenced the type of digital media used and how churches adapted to digital tools.
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