Bibliografias temáticas / Liberal Religious Youth

Literatura científica selecionada sobre o tema "Liberal Religious Youth"

Autor: Grafiati

Publicado: 25 de julho de 2024

Última modificação: 26 de julho de 2024

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Artigos de revistas sobre o assunto "Liberal Religious Youth"

E. Smith, Lauren, e Laura R. Olson. "ATTITUDES ABOUT SOCIO-MORAL ISSUES AMONG RELIGIOUS AND SECULAR YOUTH". POLITICS AND RELIGION JOURNAL 7, n.º 2 (1 de dezembro de 2013): 285–314. http://dx.doi.org/10.54561/prj0702285s.

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Recent headlines suggest that Americans, and American youth in particular, are growing more liberal in their attitudes about social and moral issues. Do these trends suggest that the oft discussed “culture wars” are nearing an end? We examine this possibility by asking whether younger generations of religious and secular Americans do indeed espouse more liberal attitudes about sociomoral issues than their counterparts in older generations. We focus specifically on differences within and across religious groups in attitudes about four issues: abortion, same-sex marriage, stem cell research, and the environment. We are especially interested in comparing generational differences in attitudes about high profile, “old-line” wedge issues (abortion and same-sex marriage) in the culture wars with newer, lower profile issues (stem cell research and the environment). Using the 2008 National Annenberg Election Survey, we find that religious youth are generally not more liberal than older religious individuals.

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JOHNSON, BENTON. "Liberal Protestantism: End of the Road?" ANNALS of the American Academy of Political and Social Science 480, n.º 1 (julho de 1985): 39–52. http://dx.doi.org/10.1177/0002716285480001004.

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The liberal Protestant denominations, long the most influential of America's mainline religious bodies, have suffered serious membership losses since the late 1960s. The principal sources of the losses are in the failure of the children of members to remain affiliated; this failure has been traced to a value shift that began among college-educated youth in the 1960s. Although this shift caught the liberal churches by surprise, their leaders contributed to the intellectual climate that made it possible. This climate was created in the 1930s by Reinhold Niebuhr in his critique of the optimistic religious liberalism of his day as the self-serving ideology of the bourgeoisie. As an alternative he urged theology to recover a sense of the sinful and tragic side of life and urged Christians to support the struggles of oppressed peoples. Although these themes profoundly affected liberal Protestant leaders, they failed to attract most lay people. In the 1950s Protestant intellectuals began mounting a frontal assault on the popular piety of the laity. This assault, which eventually extended even to theistic belief itself, was thematically similar to secular intellectuals' critiques of American culture and institutions, which were later embodied in an exaggerated form in the youth rebellions of the 1960s. If the liberal churches are to recover their strength and cultural influence they will have to make liberal Christianity more relevant and compelling to its own constituency.

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Jakli, Laura. "East-Central Europe: The Young and The Far-Right". Journal of Democracy 35, n.º 2 (abril de 2024): 65–79. http://dx.doi.org/10.1353/jod.2024.a922834.

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Abstract: Scholars are increasingly concerned that youth political apathy is a risk to liberal democracy. The issue of youth apathy is particularly pronounced in East-Central Europe—a region that has recently experienced sharp democratic decline. Across the EU member states of East-Central Europe, the share of youth that report complete disinterest in politics has doubled in the last decade. This is not an artifact of youth dissatisfaction with their nation's democracy. Rather, it is explained by ideological cross-pressures. East-Central Europe's apathetic youth hold a unique set of values that do not map onto party platforms. Unlike older generations, they are profoundly pro-EU and embrace certain aspects of liberalism, including gay rights. They are also significantly less religious. However, they are increasingly unfriendly toward immigration and multiculturalism. Compared to their politically engaged peers, East-Central Europe's apathetic youth also value democratic governance less. If they were to be politically mobilized, there is little reason to believe they would stabilize liberal democracy.

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Bhagaskara, Esa Sang. "Kultum Pemuda Tersesat: Mengonter Radikalisme di Indonesia Lewat Pelibatan Pemuda Kekinian". Jurnal Studi Pemuda 11, n.º 2 (25 de julho de 2023): 77. http://dx.doi.org/10.22146/studipemudaugm.82141.

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Indonesia’s socio-religious context hindered by youth radicalism issue, which later formulated as the use of illegitimate actions as a mean to express their restlessness. Contra-Radicalism then existed as a preventive discourse with Positive Youth Engagement as one of its’ concrete actions. This research elaborates Kultum Pemuda Tersesat (KPT), an alternative religious youth engagement with popular comedy formats as an approach. By using qualitative content analysis method, this research had three key findings which are [1] KPT based its’ engagement with “Islam Cinta” which has a liberal-progressive tendency to counter radicalism discourse with its’ Islamic-conservative tendency. [2] KPT adjusted itself with the trend by utilizing social media to create an emancipate engagement spaces for youth. [3] KPT offered comedy as an alternative approach in religious engagement for youth. Though potential, KPT’s effectiveness for countering radicalism in Indonesia require a further study.

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Sajjad, Fatima, Daniel J. Christie e Laura K. Taylor. "De-radicalizing Pakistani society: the receptivity of youth to a liberal religious worldview". Journal of Peace Education 14, n.º 2 (23 de março de 2017): 195–214. http://dx.doi.org/10.1080/17400201.2017.1304901.

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Nilan, Pam, e Gregorius Ragil Wibowanto. "Challenging Islamist Populism in Indonesia through Catholic Youth Activism". Religions 12, n.º 6 (28 de maio de 2021): 395. http://dx.doi.org/10.3390/rel12060395.

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This paper reports data from a study of young Catholic activists. They were concerned about the expansion of Islamist populism in democratic Muslim-majority Indonesia. They actively built inter-faith coalitions with local liberal Muslim youth groups and with pan-national Nahdlatul Ulama (NU), the largest independent Islamic organisation in the world. Islamist populism prioritises religious identity over the national identity of citizenship. In framing their citizenship activism against the current tide of Islamist populism, the informants in our study selectively engaged aspects of Catholic theology. They articulated their religious identity as coterminous with a nationalist identity centred on multi-faith tolerance and harmony. That discourse in itself refutes a key principle of Islamist populism in Indonesia, which argues for primordial entitlement.

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Шафажинская e Natalya Shafazhinskaya. "Spiritual and Religious Culture in Modern Education Context". Socio-Humanitarian Research and Technology 2, n.º 2 (10 de julho de 2013): 47–51. http://dx.doi.org/10.12737/628.

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Justification related to integration of expanded spiritually and religious component in the system of higher school’s culturological and theological formation is given in this paper. This approach’s relevance is determined by need of carrying out a program related to the studying of bases of religious culture and spiritual ethics as necessary component of pupils’ encyclical liberal arts education, increase of cultural, philosophy and psychological-pedagogical competence of future teachers of humanitarian disciplines, and also optimization related to moral education of modern youth as a whole. As the chosen position argumentation the author offers the factual material promoting the best understanding of importance and more objective assessment related to a role of spiritual and theological component in educational process.

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Setran, David P. "Morality for the “Democracy of God”: George Albert Coe and the Liberal Protestant Critique of American Character Education, 1917–1940". Religion and American Culture: A Journal of Interpretation 15, n.º 1 (2005): 107–44. http://dx.doi.org/10.1525/rac.2005.15.1.107.

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AbstractIn the years between World War I and World War II in the United States, public and religious educators engaged in an extended struggle to define the appropriate nature of character education for American youth. Within a post-war culture agonizing over the sanctions of moral living in the wake of mass violence and vanishing certitudes, a group of conservative educators sought to shore up traditional values through the construction of morality codes defining the characteristics of the “good American.” At the same time, a group of liberal progressive educators set forth a vigorous critique of these popular character education programs. This article analyzes the nature of this liberal critique by looking at one leading liberal spokesperson, George Albert Coe. Coe taught at Union Theological Seminary and Teachers College, Columbia University, and used his platform in these institutions to forge a model of character education derived from the combined influences of liberal Protestantism and Deweyan progressive education. Coe posited a two-pronged vision for American moral education rooted in the need for both procedural democracy (collaborative moral decision making) and a democratic social order. Utilizing this vision of the “democracy of God,” Coe demonstrated the inadequacies of code-based models, pointing in particular to the anachronism of traditional virtues in a world of social interdependence, the misguided individualism of the virtues, and the indoctrinatory nature of conservative programs. He proposed that youth be allowed to participate in moral experimentation, adopting ideals through scientific testing rather than unthinking allegiance to authoritative commands. Expanding the meaning of morality to include social as well as personal righteousness, he also made character education a vehicle of social justice. In the end, I contend that Coe's democratic model of character education, because of its scientific epistemological hegemony and devaluing of tradition, actually failed to promote a truly democratic character.

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Jans, Jeroen, Sophie C. van Bijsterveld, Carl Sterkens e Eric Venbrux. "Are religious people intolerant? : An empirical study of the perceptions of committed religious and humanist youth in the Netherlands and Flanders". NTT Journal for Theology and the Study of Religion 74, n.º 1 (1 de março de 2020): 39–65. http://dx.doi.org/10.5117/ntt2020.1.003.jans.

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Abstract The central question in this article is: ‘Are committed young Catholics, Protestants, Muslims and humanists in the Netherlands and Flanders intolerant towards other groups?’ To answer this question, we analyse survey data and interviews collected in this research population. We first look at intergroup attitudes, which mainly show a pluralist approach towards the plurality of worldviews. Subsequently, we discuss the levels of religiocentrism and perceived intergroup threat among these young people. Finally, we search the interviews for practical examples concerning interviewees’ willingness to accept a plurality of worldviews in the public square. Although liberal values are dominant, much depends on the specific topic and how it is presented in the media. Generally, interviewees are tolerant towards other worldviews.

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Gurko, T. A., M. S. Mamikonian e E. K. Biyzhanova. "THE STUDIES OF GENDER IDEOLOGY OF THE YOUTH: THE REVIEW OF FOREIGN PUBLICATIONS". Sociology of Medicine 17, n.º 2 (15 de dezembro de 2018): 104–13. http://dx.doi.org/10.18821/1728-2810-2018-17-2-104-113.

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The article presents the results of foreign studies of gender ideology of students for a number of valuable social demographic variables. In the first part of publication the studies describing dynamics of gender ideology in various countries are analyzed. In the process of modernization of the Eastern Asia (China, Taiwan, South Korea, Japan), India and Indonesia female population is involved in work outside of home, a trend of egalitarianisation of gender relationship and spreading of families with two breadwinners. During transition from socialist to liberal states in the countries of the Eastern Europe the impact of religious conservative family’s values on the youth is less significant than that of Western ideas of individualization and permissiveness. In the developed countries (USA, Europe, Australia, Canada) gender revolution resulted in diversity of gender ideologies. At least in the European countries five models are fixed empirically: egalitarian, egalitarian essentialism, intensive parenthood, moderate conservative ideology. The second part of article presents the analysis of studies of attitudes of students in areas of gender and marriage and family relationships carried out in various countries that established that gender and religious identity are the major differentiating variables. The other characteristics such as urban rural origin, structure of parents' family, coeducation and separate education are less significant. The attitudes of the youth concerning social roles of males and females and future marriage are changing effected by peers, mass culture and personal experience. The conclusion is derived that in spite of more conservative attitudes of male youths factually in all countries, a slow convergence of views of male and female youths among well-educated strata. The denominational membership remains the main differential factor

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Mais fontes

Teses / dissertações sobre o assunto "Liberal Religious Youth"

Hameed, Qamer. "Grassroots Canadian Muslim Identity in the Prairie City of Winnipeg: A Case Study of 2nd and 1.5 Generation Canadian Muslims". Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32987.

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What are grassroots “Canadian Muslims” and why not use the descriptor “Muslims in Canada”? This thesis examines the novel concept of locale specific grassroots Canadian Muslim identity of second and 1.5 generation Muslims in the prairie city of Winnipeg, Manitoba. The project focuses on a generation of Muslims that are settled, embedded, and active in a medium sized Canadian metropolis. Locale plays a powerful part in the way people navigate identities, form attachments, find belonging, and negotiate communities and society. In order to explore this unique identity a case study was conducted in Winnipeg. Interviews with 1.5 and second generation Muslims explored the experience of grassroots Canadian Muslim identity. The project does not focus on religious doxy or praxis but rather tries to understand a lived Canadian Muslim identity by exploring discourse and space as well as strategies, social perceptions and expectations. Participant observation, community resources and literature also aid in the understanding of the grassroots Canadian Muslim experience. This study found that the attachments, networks, and experiences in the locale give room for an embedded Canadian Muslim experience and more negotiable identities than most studies on Muslims in Canada describe. These individuals are not foreigners living in Canada. Their worldviews develop out of this particular and embedded grassroots experience. They navigate a new kind of hybrid Canadian Muslim identity that is unique and flexible. This is the Canadian Muslim experience of 2nd and 1.5 generation Winnipeg Muslims.

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Livros sobre o assunto "Liberal Religious Youth"

International Youth Forum (3rd 1991 Częstochowa, Poland). The spirit of the sons and daughters of God: Spirit of freedom : III International Youth Forum, Czestochowa, 7-10 August 1991. Vatican City: Pontifical Council for the Laity, 1992.

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Hawkeye, Susan. Teen action: Teacher resource, grade 7. 9^a ed. [Edmonton]: Alberta Alcohol and Drug Abuse Commission, 1993.

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Dhuoda. Manuel pour mon fils. 2^a ed. Paris: Editions du Cerf, 1991.

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Carol, Neel, ed. Handbook for William: A Carolingian woman's counsel for her son. Washington, D.C: Catholic University of America Press, 1999.

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Dhuoda. Liber manualis: Handbook for her warrior son. Cambridge, U.K: Cambridge University Press, 1998.

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Dhuoda. Handbook for William: A Carolingian woman's counsel for her son. Lincoln: University of Nebraska Press, 1991.

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Capítulos de livros sobre o assunto "Liberal Religious Youth"

Kogan, Irena. "Ethnic Minority Youth at the Crossroads: Between Traditionalism and Liberal Value Orientations". In Growing up in Diverse Societies, 303–32. British Academy, 2018. http://dx.doi.org/10.5871/bacad/9780197266373.003.0012.

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This chapter explores how sexual liberalisation values differ between young people with an immigrant background and their majority peers in Sweden, Germany, the Netherlands and England. It focuses in particular on cultural aspects of immigrant integration, including acculturative change associated with immigrant generations, as well as youth’s varying ethno-cultural heritages and religious affiliations. Analyses document the tendency to more-conservative attitudes among minorities with a more traditional background, in terms of both religious affiliation and country of origin. That cultural imprints are resilient towards acculturative tendencies is also sustained by our findings of no significant differences between first- and second-generation immigrants. Consistently across all four CILS4EU countries, the more religious individuals displayed lower levels of sexual liberalism, other things being equal. Parents are proved to be influential in young people’s value formation, with the congruence of values between parents and children being significantly stronger in more-religious families. Finally, the study highlights the assimilative role of interethnic mixing in terms of either intermarriages or young people’s interethnic friendship ties.

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Smith, Erin A. "The Late Great Planet Earth and Evangelical Cultures of Letters in the 1970s and 1980s". In What Would Jesus Read?, 201–21. University of North Carolina Press, 2015. http://dx.doi.org/10.5149/northcarolina/9781469621326.003.0007.

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This chapter examines the field of religious publishing in the 1970s and early 1980s by focusing on Hal Lindsey and C. C. Carlson's The Late Great Planet Earth (1970), a layperson's guide to end-times prophecy, and placing it in its evangelical cultures of letters. Drawing on coverage of religious books in Publishers Weekly and in the religious periodicals Christian Century (liberal Protestant) and Christianity Today (evangelical), it considers how The Late Great Planet Earth became a blockbuster bestseller through its accessible, engaging presentation free of esoteric theology and difficult religious jargon; its appeal to a new, nondenominational youth audience; and its innovative marketing. It also looks at the controversy surrounding the non-inclusion of The Late Great Planet Earth in any bestseller list—despite the fact that it was the best-selling book of the 1970s—because it sold primarily through Christian bookstores.

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Atran, Scott. "The Collapse of Cultures". In Radicalisation, 323–54. Oxford University Press, 2024. http://dx.doi.org/10.1093/oso/9780197771266.003.0016.

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Abstract This chapter explores the unsettling parallels between jihadist and far-right radicalization amongst the young, and their linkage to the collapse of cultures and the dark side of globalization, arguing that the ideologies, strategies, tactics, and messaging of xenophobic ethno-nationalists and jihadi groups are often strikingly similar and symbiotic. Moreover, for extremists of all stripes, whether alt-right or radical Islam, the values of liberal and open democracy increasingly appear to be losing ground around the world to those of narrow, xenophobic ethno-nationalisms and radical religious ideologies. The chapter further argues that the people most susceptible to joining radical groups are youth in their teens and twenties seeking community and purpose. The attraction of community is especially keen where there are sentiments of social exclusion or collapsed community structures and moral authority, whether or not accompanied by economic deprivation. Purpose most readily propels action and sacrifice, including the willingness to fight and die, when it is perceived to be in defense of transcendent values that are dissociated from material costs or consequences.

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Bailey, Natasha. "The Fate of the Soul in Mid-Eighteenth-Century Oxford". In History of Universities: Volume XXXVI / 2, 205—C9P44. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198901730.003.0010.

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Abstract This chapter assesses the pedagogic shifts that occurred in the early eighteenth century and forever altered the place of theology within the universities. It studies a draft letter that an undergraduate of St John’s College, Oxford, Ralph Brockman, composed in 1744, revealing a certain tension in the teaching objectives foregrounded in mid-eighteenth-century Oxford. On the one hand, students were given considerable freedom to read what they wanted and were explicitly encouraged to think ‘outside of the box’. On the other hand, they were, by and large, only supposed to do so within and up to the sometimes porous boundaries of the dogmatic framework enshrined in the Thirty-Nine Articles, the truth of which students had to attest to upon matriculation. This tension was exacerbated by the intense, vernacular debates about Christian fundamentals that rocked England during Brockman’s youth. In this context, even young students began to be encouraged to think inventively about how best to combat novel religious heterodoxies, and some even published their retorts to dissenting voices. In undertaking the first kind of ‘liberal’ education, some students (including Brockman) found themselves approaching revelation in more creative ways than their tutors would perhaps have found palpable.

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Koppelman, Andrew. "The racism analogy is misleading". In Gay Rights vs. Religious Liberty?, 108–27. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197500989.003.0009.

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Even if the racism analogy is morally sound, that conclusion cannot support the withholding of all accommodation. It is actually several different analogies. One might be comparing their effects, their moral errors, the evil intentions of those who hold them, or their status as views that are appropriately stigmatized. There are important differences. Religious heterosexism is generally nonviolent. And unlike in 1964, when the Civil Rights Act was passed, religious claims can be accommodated without defeating the point of the law. Establishing a legitimate place for dissenters, in a gay-friendly legal regime, would actually be helpful in addressing some of the most pressing contemporary gay rights issues, notably youth homelessness.

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Lazarski, Christopher. "Introduction". In Lord Acton for Our Time, 1–11. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501771712.003.0001.

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This introductory chapter provides an overview of Lord Acton and his ideas about liberty. Acton, especially in his youth, was attracted by a variety of interests and wrote on many unrelated topics. Liberty, however, always played an important role in his writings, even if originally as a point of reference rather than a topic. Gradually it emerged as his principal passion, greater than any other theme or interest. Acton was an ardent liberal who virtually identified the cause of liberty with that of liberalism. He also wrote hundreds of essays, all of which include general views and observations relating to power, the state, democracy, liberalism, citizenship, and religion. Ultimately, Acton's writings allow us to better understand what makes the individual and society free or unfree, what makes the state and its regime friendly or unfriendly to civil society, and what makes us either citizens or subjects.

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Sharif, Raihan M. "Homophobia, transphobia, and the homonationalist gaze: challenges of young Bangladeshi homosexuals and transgenders in migration". In Global Youth Migration and Gendered Modalities, editado por Glenda Tibe Bonifacio, 101–24. Policy Press, 2019. http://dx.doi.org/10.1332/policypress/9781447340195.003.0006.

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Homosexuals and transgenders in Muslim majority countries go through multiple struggles. In Bangladesh, the governments’ apparent indecision regrading a British colonial rule banning ‘intercourse against the order of nature,’ a problematic stance on fatwa, Islamic laws and, finally, the national abandonment of transgenders tend to shape societal attitudes to and reception of homosexuals and transgenders. This chapter examines some common challenges that young homosexuals and transgenders experience as they migrate from the rural to the urban areas in Bangladesh, particularly the role of religion and how they negotiate the absence of state protection on their rights. As a small segment of them manages to migrate to ‘queer friendly countries,’ this chapter also investigates the struggles of young Bangladeshi homosexuals and transgenders in liberal societies in the ‘queer friendly countries’ where their rights are perceived to be protected.

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Hamilton, Leslie, e Philip Webster. "The Socio-cultural Framework". In The International Business Environment. Oxford University Press, 2018. http://dx.doi.org/10.1093/hebz/9780198804291.003.0009.

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This chapter looks at the impact of the social and cultural environment on businesses. It lists the five dimensions of culture that Geert Hofstede identified: individualism, uncertainty avoidance, masculinity, power distance, and long-term or short-term perspectives. The chapter explains that centralized corporate control is more feasible in societies with large power distance cultures while decentralization is a better fit for small power distance cultures. It explores cultural and social elements that could impact business such as religion, language, time, demography, and youth employment. The chapter discusses the liberal social model and social democratic model using Asia and Latin America as references.

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Jonsson, Jan O., Frank Kalter e Frank van Tubergen. "Studying Integration: Ethnic Minority and Majority Youth in Comparative Perspective". In Growing up in Diverse Societies, 3–39. British Academy, 2018. http://dx.doi.org/10.5871/bacad/9780197266373.003.0001.

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We introduce our comparative study on minority and majority youth in four European countries by presenting the problem, basic concepts, theoretical starting points and our strategy of analysis. We address differences in integration across (i) immigrant generations (exposure), (ii) immigrant origin groups and (iii) receiving countries, for several indicators of structural, cultural and social integration. We find few and unsystematic differences in integration across receiving countries. Integration is quite remote for some aspects of social and cultural integration and slowest for those originating in poorer regions at greater cultural and socioeconomic distances, such as the Middle East and Africa. Exposure to the host country leads to decreasing differences in language proficiency and host country identification, but not in liberal attitudes and tolerance, religion and religiosity, or inter-ethnic friendships. We conclude that lingering differences should partly be understood against a backdrop of deeply entrenched structural phenomena such as socialisation, stratification and segregation.

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Verma, Harsh V. "‘Cool', Brands and ‘Cool' Brands". In Brand Culture and Identity, 123–38. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7116-2.ch008.

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The term ‘cool' is widely used expression in popular culture. This word is prefixed liberally with anything including people, behavior, place and brands. Notwithstanding ambiguity about what it stands there is complete clarity that it certainly adds value. ‘Cool' in this perspective is precious resource which can be used in brand building. The authors' exploration into its genesis and meaning revealed interesting insights. The concept of ‘cool' finds mention in theological discourses of religions including Buddhism, Hinduism and Stoicism. However the modern ‘cool' originated during the time of slavery a coping mechanism of slaves which later drifted into popular mainstream as counter-culture with shades of rebellion. This study found four perspectives of ‘cool' as composure, paradox, good, and cheeky. These use these strands of ‘cool' are evident branding efforts of various companies that target the youth market.

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