Bibliografias temáticas / Student Federation of Religious Liberals

Literatura científica selecionada sobre o tema "Student Federation of Religious Liberals"

Autor: Grafiati

Publicado: 26 de julho de 2024

Última modificação: 26 de julho de 2024

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Artigos de revistas sobre o assunto "Student Federation of Religious Liberals"

Shaukat, Sadia, e Anthony William Pell. "Religious Tolerance of Madrasa Students according to Their Religious Affiliation: An Empirical Investigation". International Journal of Islam in Asia 1, n.º 1 (17 de dezembro de 2020): 67–90. http://dx.doi.org/10.1163/25899996-01010005.

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Abstract An attitude scale measuring tolerance has been used with a sample of 350 students in Pakistani religious schools (madrasas). Sectarian affiliation was identified as a key variable, which was moderated by student gender. Female students in general scored negatively, especially if they identified as Deobandi. Shiʿi and Barelvi students are more likely than not to show positive tolerance of others. Cluster analysis separates the students into ‘conservatives’ and ‘liberals’. Shiʿa show a strong liberal tendency, while Deobandis show a strong conservative tendency. Results are consistent with the emergent theology of the groups and the aggressive elements in Pakistani society. Suggestions are made for the mechanism of curricular change in the liberal Shiʿi and Barelvi madrasas and for the direction of research into the Deobandi and Ahl-i Hadith schools.

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Selles, Johanna M. "The Role of Women in the Formation of the World Student Christian Federation". International Bulletin of Missionary Research 30, n.º 4 (outubro de 2006): 189–94. http://dx.doi.org/10.1177/239693930603000405.

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NELSON, MATTHEW J. "Embracing the Ummah: Student Politics beyond State Power in Pakistan". Modern Asian Studies 45, n.º 3 (28 de abril de 2011): 565–96. http://dx.doi.org/10.1017/s0026749x11000242.

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AbstractStudies of student politics in Pakistan often focus on the competition between ‘secular’ and ‘religious’ student groups—for example, the leftward-leaning National Students Federation, regional parties with a broadly secular orientation like the Pakhtun Students Federation, the Islami Jamiat-e-Tuleba (Islamic Students Association), and sectarian groups like the (Shi'a) Imamia Students Organization. This paper describes the emergence of an increasingly violent stalemate between and amongst these groups since the 1960s. It then argues that for a growing number of students this stalemate produced a certain disenchantment with exclusionary efforts to control the ‘state-based Muslim nationalism’ that lay behind the formation of Pakistan itself. Seeking alternatives, these disenchanted students developed an interest in non-state-based forms of Muslim solidarity—forms that rejected the constraints of territorial Muslim nationalism in favour of transnational movements focused on the revitalization of Muslim solidarity on a truly global scale—movements like the (Deobandi) Tablighi Jama'at and the (Barelwi) Da'wat-e-Islami. Tracing this development, this paper takes up one application of Talal Asad's argument that alternative expressions of religion (and religious solidarity) are ‘produced’ by specific political circumstances. It also examines this formulation in the light of other theories that take an interest in the effects—indeed the potentially ‘democratizing’ effects—of protracted political stalemates.

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Kublitskaya, Elena. "Migration and socio-political orientations of religious and non-religious student youth". Science. Culture. Society 29, n.º 3 (5 de outubro de 2023): 164–84. http://dx.doi.org/10.19181/nko.2023.29.3.10.

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Migration processes in the context of the expansion of world economic relations inevitably affect the main spheres of life of the entire world community. The emigration of the most active part of the indigenous population of Russia, predominantly educated and highly professional, is an acute problem, as it inevitably leads to risks to the national and geopolitical security of the state. The growing uncontrolled migration process aimed at the outflow of the mobile indigenous population in the new Russian social reality actualizes the study of the motives of emigrant moods, socio-economic, socio-political orientations, socio-cultural positions, ethno-confessional traditions and customs, spiritual and moral values of youth and, first of all, highly educated part of the younger generation: students. The article analyzes the materials of a sociological study conducted by the Institute for Demographic Research of the Federal Scientific Research Center of the Russian Academy of Sciences in 2022 among students in three constituent entities of the Russian Federation: Moscow, the Republic of Tyva and the Belgorod Region. The focus of the study is aimed at identifying the possible impact of religious and non-religious worldviews on the emigrant orientations of the young part of the Russian population. The set goal was solved with the help of sociological methods of building worldview groups (“religious”/“non-religious”) and typological groups (“settled”/projective “emigrants”). The sociological search was based on a comparative analysis of the assessments and positions of representatives of these groups in relation to religious, national, socio-economic and socio-political problems. The results of a sociological study show that religious ideas and traditions, spiritual and moral values directly related to them play a significant role in the patriotic and civic positions of student youth in relation to Russian society and the state.

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Womack, Deanna Ferree. "“To Promote the Cause of Christ's Kingdom”: International Student Associations and the “Revival” of Middle Eastern Christianity". Church History 88, n.º 1 (março de 2019): 150–63. http://dx.doi.org/10.1017/s0009640719000556.

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This article traces the presence in the Arab world of international Christian student organizations like the World Student Christian Federation (WSCF) and its intercollegiate branches of the YMCA and YWCA associated with the Protestant missionary movement in nineteenth-century Beirut. There, an American-affiliated branch of the YMCA emerged at Syrian Protestant College in the 1890s, and the Christian women's student movement formed in the early twentieth century after a visit from WSCF secretaries John Mott and Ruth Rouse. As such, student movements took on lives of their own, and they developed in directions that Western missionary leaders never anticipated. By attending to the ways in which the WSCF and YMCA/YWCA drew Arabs into the global ecumenical movement, this study examines the shifting aims of Christian student associations in twentieth-century Syria and Lebanon, from missionary-supported notions of evangelical revival to ecumenical renewal and interreligious movements for national reform.

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Long, Charles Henry. "Book Review: Seeking and Serving the Truth: The First Hundred Years of the World Student Christian Federation". International Bulletin of Missionary Research 22, n.º 2 (abril de 1998): 89–90. http://dx.doi.org/10.1177/239693939802200219.

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Knysh, Alexander. "One Classroom, Different Perspectives: Promoting Mutual Understanding between “Secular” and “Religious” Students of Islamic Studies in Russia and the United States". Islamic Studies Journal 1, n.º 1 (5 de junho de 2024): 78–85. http://dx.doi.org/10.1163/29502276-20240006.

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Abstract The article discusses the results from several co-taught courses in Islamic studies shared as a virtual exchange between the University of Michigan (U-M), USA, and Saint Petersburg State University (SPbU), Russian Federation. These courses were designed and taught to expand the range of perspectives to which students were exposed and allow them to learn how their study subject is conceptualized and studied by their peers in the partner country. The SPbU student cohort included graduates of Islamic religious colleges from different regions of the Russian Federation who shared the classroom with “secular” university students specializing in Islamic studies. The U-M cohort included students of various religious, ethnic, and academic backgrounds. In addition to weekly online meetings, the international teams met virtually outside class to prepare questions for weekly synchronous discussions and to work on a group presentation to be delivered at the end of the semester.

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Warren, Heather A. "The Theological Discussion Group and Its Impact on American and Ecumenical Theology, 1920–1945". Church History 62, n.º 4 (dezembro de 1993): 528–43. http://dx.doi.org/10.2307/3168076.

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Discussion about theological developments in the United States during the 1930s and 1940s has focused on the influence of European “crisis theology” and Reinhold Niebuhr. This approach, however, has overlooked the cooperative work carried out by the theologians and churchmen who pushed American Protestant thought towards neo-orthodoxy. At the core of this movement stood a group of young theologians who shared a generational identity, having known each other as student leaders in the YMCA, Student Volunteer Movement for Foreign Missions (SVM), and the World's Student Christian Federation (WSCF). Among them were men and women who later held academic positions at America's most prestigious Protestant seminaries: Henry P. Van Dusen, John C. Bennett, the Niebuhr brothers, Walter M. Horton, Edwin E. Aubrey, Georgia Harkness, Robert L. Calhoun, John Mackay, Samuel McCrea Cavert, and the layman Francis P. Miller.

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Santiago-Vendrell, Angel. "Richard Shaull and the Struggle for the Identity of the WSCF". Studies in World Christianity 16, n.º 2 (julho de 2010): 180–93. http://dx.doi.org/10.3366/swc.2010.0005.

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This article describes and analyses the missiological work of Richard Shaull in the World Student Christian Federation (WSCF) from 1968 to 1972. After working as a missionary for two decades in Colombia and Brazil, Shaull had a clear vision on how structural systems worked in the world and the need for the church to expose, transgress, and transform them. However, those years also had shown him the difficulties of trying to change the ‘church’ as an institution that would always try to preserve itself through the status quo and probably would dance according to the tune the ruler of this world plays. He saw in the WSCF a new type of church that would not be a church. For Shaull only a ‘sectarian option’ would lead the way in transgressing church structures while creating a new koinonia of sanctified worldly servants.

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Jensen, Herluf M. "Seeking and Serving the Truth: The First Hundred Years of the World Student Christian Federation by Philip Potter and Thomas Wieser Geneva, WCC, 1997. 307 pp. $22.50". Theology Today 54, n.º 4 (janeiro de 1998): 562–65. http://dx.doi.org/10.1177/004057369805400429.

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Mais fontes

Teses / dissertações sobre o assunto "Student Federation of Religious Liberals"

Focer, Ada J. "Frontier Internship in Mission, 1961-1974: young Christians abroad in a post-colonial and Cold War World". Thesis, 2016. https://hdl.handle.net/2144/14549.

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Frontier Internship in Mission (FIM) was an experimental mission project conceived of and run by Presbyterian Student World Relations director Margaret Flory between 1961 and 1974. It was broadly ecumenical in concept and execution and closely tied to the World Student Christian Federation community. Recent college or seminary graduates were assigned to live and work with local people who were connected in some way to the global ecumenical network and who had invited them. They worked on projects mutually agreed upon, usually for two years. One hundred fourteen of the 140 Americans who originally participated and eight of the original 20 international participants were interviewed for this study. Their narratives about their life histories and experience during and after these international partnerships offer an intimate look at one group of largely mainline Protestant Americans born in the 1930s and 1940s, and the social and religious institutions that were their avenues to engagement with the wider world at a time of cataclysmic change. Over the thirteen years of FIM program operation considered here, conditions in the forty-eight different countries where Frontier Interns (FIs) served were transformed by movements for independence and by escalating covert and overt American intrusions. The core of this dissertation presents regionally-organized internship case studies highlighting the impact of those encounters on the FI’s Christian and American identities . It also analyzes the rejection of their witness when they returned home. Moving forward with their lives, Frontier Interns reaffirmed their commitment to “right relations” of mutual respect across difference and most often gravitated to social roles as bridge-builders and interpreters, domestically and internationally. The strong internal opposition to global ecumenism that had developed in some mainline Protestant churches changed the relationship of many FIs to those churches. It is argued here that the Frontier Interns’ experience highlights a societal shift from a moral order based on covenant or social contract to one that privileged the unrestrained exercise of power and interests. A covenantal commitment to mutual global partnerships is central to who the FIs are, their internships, and what they did with their lives subsequently.

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Livros sobre o assunto "Student Federation of Religious Liberals"

Federation, World Student Christian. Towards a women's history in the World Student Christian Federation. Geneva, Switzerland]: The Federation, 1999.

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Selles, Johanna M. The World Student Christian Federation, 1895-1925: Motives, methods, and influential women. Eugene, Or: Pickwick Publications, 2011.

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Veen, Wilken. Verzoening in de praktijk?: De NCSV en de 'Duitsche quaestie'. Zoetermeer: Boekencentrum, 2004.

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Capítulos de livros sobre o assunto "Student Federation of Religious Liberals"

Sibgatullina, Alfina T. "“We, Shakirds, in our Fatherland, are Cheaper than Stone, Wood.” (the Image of Madrasa’s Student in Tatar Literature at the Turn of the 19th–20th Centuries)". In Literature of the Peoples of the Russian Federation and CIS: Spiritual Bases and Challenges of the Time, 213–30. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2023. http://dx.doi.org/10.22455/978-5-9208-0736-6-213-230.

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Tatar literature of the second half of the 19th — early 20th century widely covered the problem of children and youth education. As the only form of education available for Muslims in the Russian Empire, religious primary schools and madrasas had a powerful influence on the formation of students` characters. These students were called shakirds. In the works of G. Iskhaki, F. Amirkhan, Z. Hadi, F. Karimi, G. Tukay K. Tinchurin, A. Eniki there are shakirds who were the main characters; the conditions of their life and typical situations from life in the madrasah enjoyed the prominent place. The boarding system of education, remoteness of children from their families, coexistence of shakirds of different ages were the main difficulties children had faced during their stay in a madrasa. Training sometimes lasted up to twenty years, and after graduating from a madrasa, a shakird who studied only religious subjects and the Arabic language came out unadapted to real life. Except for a place of a mulla or a mudarris in a madrasa on the outskirts of the empire, he had no other option for arranging his life. Therefore, many Tatar writers criticized the dismal state of Muslim educational institutions of that time and demanded reforms both in curricula and in the organization of the educational process. However, innovations in the confessional educational institution came slowly and painfully. Supporters of the madrasa reform — “Jadidists”, faced incredible opposition from the “Kadimists”, who defended the centuries-old traditions of education that had become obsolete at that time. The first group spoke about the importance of studying secular disciplines, native and Russian languages, and introducing a class system; the latter were afraid of russification and the strengthening of moral vices in society.

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