Bibliografias temáticas / The Religious Tract Society

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Literatura científica selecionada sobre o tema "The Religious Tract Society"

Autor: Grafiati

Publicado: 25 de julho de 2024

Última modificação: 31 de julho de 2024

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Artigos de revistas sobre o assunto "The Religious Tract Society"

RIVERS, ISABEL. "THE FIRST EVANGELICAL TRACT SOCIETY". Historical Journal 50, n.º 1 (13 de fevereiro de 2007): 1–22. http://dx.doi.org/10.1017/s0018246x06005899.

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The study of how popular religious publishing operated in Britain in the eighteenth century has been neglected. Recent work on such publishing in the nineteenth century ignores the important eighteenth-century tract distribution societies that were the predecessors of the much larger nineteenth-century ones. This article provides a detailed account of the work of a society that is now little known, despite the wealth of surviving evidence: the Society for Promoting Religious Knowledge among the Poor, founded in 1750, which should properly be considered the first of the evangelical tract societies. It was founded by dissenters, but included many Anglicans among its members; its object was to promote experimental religion by distributing Bibles and cheap tracts to the poor. Its surviving records provide unusually detailed evidence of the choice, numbers, distribution, and reception of these books. Analysis of this particular Society throws light more generally on non-commercial popular publishing, the reading experiences of the poor, and the development of evangelical religion in the eighteenth century.

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Strungytė-Liugienė, Inga. "Educational Activities of Wilhelm Andreas Rhenius (1753–1833) in Klaipėda and the First Lithuanian Translations of English Religious Literature". Knygotyra 76 (5 de julho de 2021): 93–113. http://dx.doi.org/10.15388/knygotyra.2021.76.77.

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In the first half of the 19th century, the international interdenominational organization the Religious Tract Society in London provided financial support for the publication of religious books in the native languages of the people of the Kingdom of Prussia: German, Polish, Sorbian and Lithuanian. The branch of the Prussian Religious Tract Society established in Klaipėda, an important trading city of the time, took care of the translations of short books into Lithuanian along with their publishing and distribution. Wilhelm Andreas Rhenius (1753–1833), the inspector of the Bachman’s estate, the follower of the Moravian movement, who managed compilations, worked for the Klaipėda branch. This article aims to reveal the ties of Rhenius, the member of the Society, with the international organization in London, and his participation in educational activities in Klaipėda. Lithuanian translations of religious English texts patronized by the Religious Tract Society in London are also discussed, including an anonymous small volume book, The Warning Voice (Graudénimo Balsas, 1818), published in Tilsit, the Prussian Lithuania, in 4,000 copies, and the collected sermons Sixteen Short Sermons (Sźeßolika trumpi Kalbesei, 1820, Tilsit) by the British author Thomas Tregenna Biddulph (1763–1838), the minister of St. James’s Church in Bristol.

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Morgan, David. "Seeing Protestant Icons: The Popular Reception of Visual Media in Nineteenth- and Twentieth-Century America". Studies in Church History 42 (2006): 406–28. http://dx.doi.org/10.1017/s0424208400004113.

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Although it is commonly asserted that Protestantism bears an intrinsic antagonism toward images, this claim is manifestly, contradicted by a long history of the production and use of images among Protestants the world over. At the end of the eighteenth century and the beginning of the nineteenth, British organizations such as Hannah More’s Cheap Repository and the Religious Tract Society, and a host of tract and Sunday school societies formed in the United States, all made zealous use of illustrated tracts, handbills, broadsides, newspapers, magazines and books in order to address the disparity between the small number of evangelists and the vast number of those requiring evangelization. Founded in 1825, the American Tract Society invested unprecedented sums in materials and technology to illustrate its tracts and children’s literature and attracted the best wood engraver in the United States to do so. British and American tract producers explicitly felt that illustrations were a strong form of appeal to children and the semi-literate, such as immigrants and the poor. And they happily relied on images in urban settings to compete with secular advertisements and the rival trade of books and pamphlet sellers.

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LAI, JOHN T. P. "Doctrinal Dispute within Interdenominational Missions: The Shanghai Tract Committee in the 1840s". Journal of the Royal Asiatic Society 20, n.º 3 (4 de junho de 2010): 307–17. http://dx.doi.org/10.1017/s1356186310000052.

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AbstractBoth interdenominational co-operation and denominational competition featured in the Protestant missionary literary enterprise in nineteenth-century China. The interdenominational Religious Tract Society in London became the most vital link between the missionary translators, printing presses and target audiences in the production, publication and distribution of Christian tracts. Ideally, interdenominational missions would pool resources and promote cooperation among missionaries with different denominational affiliations. Doctrinal disputes, however, seem to have been inevitable among them in the everyday operation of missions. The first tract committee established in China, the Shanghai Tract Committee in the 1840s is a case in point. Unequal denominational representation resulted in heated doctrinal controversies and the resignation of a Committee member over the publication of a problematic tract in Chinese.

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Hazard, Sonia. "Evangelical Encounters: The American Tract Society and the Rituals of Print Distribution in Antebellum America". Journal of the American Academy of Religion 88, n.º 1 (26 de novembro de 2019): 200–234. http://dx.doi.org/10.1093/jaarel/lfz064.

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Abstract The American Tract Society, an evangelical publisher, built one of the largest media distribution systems in antebellum America. Called “colportage” from 1841, the system mobilized hundreds of “colporteurs” who delivered tracts and books to people, mostly poor whites, in their homes across the United States. This article draws on ritual studies and affect theory to argue that colportage encounters were affectively charged rituals in which colporteurs staged a disposition of spaces, bodies, speech acts, and tempos to transmit affect, shape the subjectivity of readers, and consecrate books and tracts as sacred objects. An up-close examination of these encounters puts pressure on ideas of religious print as a democratizing medium, demonstrating that the reception of evangelical texts was conditioned by the forceful processes through which they were delivered into the hands of readers.

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Stubenrauch, Joseph. "Silent Preachers in the Age of Ingenuity: Faith, Commerce, and Religious Tracts in Early Nineteenth-Century Britain". Church History 80, n.º 3 (setembro de 2011): 547–74. http://dx.doi.org/10.1017/s0009640711000618.

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“Why should not system be opposed to system, brevity to brevity, cheapness to cheapness, entertainment to entertainment, and perseverance to perseverance? Thus alone can the enemy be met in his marches and his countermarches, and thus a reasonable hope may be indulged of baffling his schemes.”–Annual Report of the Religious Tract Society, 1808 On the Thursday morning of August 23, 1821, the executive committee members of the Religious Tract Society (RTS) gathered for a special meeting. Spread before them were specimens of irreligious street literature sold by their competitors. Balefully, they eyed a “good number of the low, mischievous, and disgusting publications now on the table.” The committee was in fact already intimately familiar with these types of publications, but their review of them inspired the RTS to redouble their efforts “to publish tracts with the express purpose of meeting and suppressing the lowest class of books now circulating.” To this end, they deemed it “expedient to descend the scale which the society's publications have hitherto maintained, in order to meet the evil so much complained of.” Furthermore, the committee resolved to focus their attention on discovering “the best means” for putting their new, lowbrow tracts into “extensive circulation.”

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Fyfe, Aileen. "Commerce and Philanthropy: The Religious Tract Society and the Business of Publishing". Journal of Victorian Culture 9, n.º 2 (janeiro de 2004): 164–88. http://dx.doi.org/10.3366/jvc.2004.9.2.164.

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Maurer. "Reading Others Who Read: The Early-Century Print Environment of the Religious Tract Society". Victorian Studies 61, n.º 2 (2019): 222. http://dx.doi.org/10.2979/victorianstudies.61.2.06.

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Bastian, Jean-Pierre. "Conversiones religiosas y redefinición de la etnicidad en el estado de Chiapas". Revista Trace, n.º 54 (5 de julho de 2018): 19. http://dx.doi.org/10.22134/trace.54.2008.308.

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Las diferenciaciones religiosas aceleradas que experimentan las comunidades indígenas del estado de Chiapas (México) son el fruto de la violencia intraétnica. En este movimiento de cambio de las afiliaciones religiosas, se definen nuevos lenguajes religiosos y modos de comunicación de las identidades individuales y colectivas que pasan por la elaboración de nuevas formas de secuencias rituales estructuradas en gran parte por el pentecostalismo. Debido a la adopción de estas nuevas creencias y prácticas religiosas flexibles se está redefiniendo el lazo con las tradiciones religiosas ancestrales y se construye una modernidad indígena fundada en el derecho al pluralismo ideológico. Esto se produce sin destruir la diferencia étnica y recomponiendo sus elementos de aquella en el sentido de una modernidad endógena relativamente autónoma. El pluralismo religioso otorga la oportunidad de construir una definición religiosa de lo político en continuidad con el imaginario maya de la realeza sagrada y lo hace escapar a las regulaciones exógenas de lo político oficial impuesto por el estado nacional, sin prescindir del derecho constitucional a la libertad religiosa. La adopción de nuevas expresiones religiosas no católicas sigue reforzando la diferencia étnica y permite encontrar mediaciones para combatir las desigualdades sociales en el seno mismo de las sociedades étnicas e intentar modificar las relaciones de subordinación de la etnia a la nación.Abstract: Intra-ethnic violence is bringing a rapid religious differentiation in the state of Chiapas (Mexico). Conversions and changes in religious affiliation produce new religious codes and modes of communicating individual and collective identities heavily influenced by ritual sequences borrowed from the Pentecostal tradition. At stake in the implementation of these new beliefs and practices is the reaffirmation of ancestral religious traditions and the possibility of shaping a Mayan modernity that recognizes ideological pluralism. Rather than denying the ethnic specificity of Mayan society, this process adapts elements of ethnic identity to meet the needs of a relatively autonomous and endogenous modernity. Religious pluralism provides the Maya people with the possibility of defining politics in a religious way, allowing them to assert their independence from the central government and its exogenous political regulation while appealing to the legal principles of religious freedom. Not only does the adoption of new, non-Catholic expressions of religiosity underline the distinctiveness of the Mayan civilization within Mexican society, it opens up new perspectives in the struggle against endogenous social inequalities and in the fight against the nation-state domination.Résumé : La différenciation religieuse accélérée que vivent les communautés indiennes dans l’état du Chiapas, au Mexique, est le fruit de la violence intra-ethnique. Dans ce mouvement de changement des appartenances religieuses, se définissent de nouveaux langages religieux et de nouveaux modes de communication des identités individuelles et collectives qui passent par la mise en forme de séquences rituelles structurées en grande partie par le pentecôtisme. Au travers de l’adoption de ces nouvelles croyances et pratiques religieuses flexibles se joue à la fois l’ancrage dans les traditions religieuses ancestrales et la construction d’une modernité indienne fondée sur le droit et la reconnaissance du pluralisme idéologique. Ceci s’opère sans détruire la différence ethnique mais plutôt en recomposant ses éléments dans le sens d’une modernité endogène relativement autonome. La pluralisation religieuse donne l’opportunité de construire une définition religieuse du politique en continuité avec l’imaginaire maya de la « royauté sacrée ». Il échappe ainsi aux régulations exogènes du politique légitime imposées par l’État tout en s’appuyant sur les principes juridiques de la liberté de culte. L’adoption de nouvelles expressions religieuses non-catholiques continue de souligner la différence avec le reste de la société mexicaine et permet de chercher les moyens de combattre les inégalités sociales au sein des sociétés ethniques tout autant que le rapport de subordination de l’ethnie à la nation.

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Kovács, Ábrahám. "British Evangelicals and German Pietists Promoting Revival through the Work of the Bible and Tract Societies in Hungary". Scottish Church History 49, n.º 2 (outubro de 2020): 100–122. http://dx.doi.org/10.3366/sch.2020.0031.

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This article demonstrates how British evangelicals, German pietists, and Hungarian Protestants sought to ‘educate’ the masses outside the educational framework of ecclesiastical and state structures within the Hungarian Kingdom in the nineteenth century. More specifically the study intends to offer a concise overview of the history of Protestants who spread the gospel through the distribution of affordable Bibles, New Testaments and Christian tracts. It shows how various denominations worked together and directs attention to their theological outlook which transcended ethnic boundaries. It is a well-known fact in mission and church history that such undertakings were carried out to stir revivalism. The study also throws light on the influential role the Scottish Mission, as well as Archduchess Maria Dorothea, played in stirring revivalism through the aforementioned means. The history of these endeavours, especially those of the British and Foreign Bible Society and Religious Tract Society, has not been treated adequately by intellectual historians, social historians or historians of religion and education. This account adds to scholarly understanding of the multi-ethnic and trans-denominational work of international Protestantism in Central Europe.

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Teses / dissertações sobre o assunto "The Religious Tract Society"

Sipper, Kristen. "Children's didactic tract novels of the late nineteenth century and the religious tract society". Thesis, University of Nottingham, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491017.

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Throughout the latter half of the nineteenth century, attitudes towards children and childhood underwent a dramatic change. Children were moving out of the factories and into schools, thus raising their social status within their family. Technological advances in publishing and an increased niche market of newly literate children caused the children's literature market to flourish by the end of the nineteenth century, with books being increasingly marketed more towards children and stories being written to engage children more.

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Fyfe, Aileen Kennedy. "Industrialised conversion : the Religious Tract Society and popular science publishing in Victorian Britain". Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/270409.

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Raffe, Alasdair J. N. "Religious controversy and Scottish society, c.1679-1714". Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/3455.

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This thesis analyses religious controversy in late seventeenth - and early eighteenth-century Scotland, examining both the arguments of the educated elites and those of ordinary people. Defining religious controversy as arguments between members of rival religious parties, the thesis concentrates on disputes between presbyterians and episcopalians, and within presbyterianism. In the main, these arguments did not focus on Church government, but embraced a broad range of issues, including allegations of ‘persecution’ (discussed in chapter two), ‘fanaticism’ and ‘enthusiasm’ (chapter three) and the reputations of rival clergy (chapter four). Incidents of crowd violence, the subject of chapter five, provoked controversy, and also promoted the objectives of the religious parties. Chapter six illustrates the significance of debates over the National Covenant and the Solemn League and Covenant, before and after the revolution of 1688-90. Chapter seven then discusses the arguments that gave rise to presbyterian separatism in the years after 1690. As chapter eight explains, the union of 1707 proved highly contentious for presbyterians, and led to a series of political blows to the presbyterian Church. Chapter nine surveys the role in religious controversy of concerns over English theology, new philosophy and atheism. Finally, chapter ten concludes by examining the consequences of controversy for Scottish society. As well as printed pamphlets, satirical verses, sermons and memoirs by elite authors, the thesis draws on the petitions, diaries and correspondence of ordinary people, their testimony to church courts, and evidence of their involvement in crowd violence and separatist worship. Participation in controversy by ordinary men and women was widespread, and was deliberately manipulated by elite presbyterians and episcopalians, who sought to demonstrate the popularity of their parties. By 1714, the position of the established Church and the status of its clergy had deteriorated, and religious pluralism had become a permanent feature of Scottish society.

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Ganyi, Pamela Ayum. "Religious diversity in post-colonial multicultural Nigerian society". Diss., University of Pretoria, 2015. http://hdl.handle.net/2263/53406.

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Chapter one set out the aims of this study, and outlined the scope and methodology employed in achieving this. Chapter two dealt with the definition of some key terms employed in this study and also gave the historical background of pre-colonial and colonial Nigerian society. It highlighted the divisions that existed in the pre-colonial societies that make up what is today Nigeria, and pointed out that, apart from the major differences in culture, ranging from language to religion, these societies each had different political systems, the most organised at the time, being the Hausa/Fulani system, where the Sokoto Caliphate linked over 30 different independent Hausa kingdoms, creating the most powerful Islamic state in West Africa. As noted in this chapter, the caliphate provided the longest resistance to British colonial rule in Nigeria, and although it was annexed in 1903, some of its political systems adopted prior to British occupation, were retained by the colonial government. Unfortunately, the gradual transition of British influence in the region that is today Nigeria, from slave trade to legitimate trade and then to colonialism did not allow enough time for the local people to mount any formidable opposition to British annexation. In the beginning, the growing British influence was seen as a welcome relief from the oppressive period of the slave trade. The encouragement of legitimate trade and the coming of the missionaries led the local people to be more open to British occupation of the region, believing that this was for the greater good of the people. In addition, some traditional rulers who resisted British occupation were quickly subdued by the much more advanced military might of the British forces. Nevertheless, throughout the period of British colonial rule in Nigeria, cultural differences, while extant, did not necessarily lead to conflicts as the political and economic systems were managed by the British administrators. In addition, by the mid-20th century, the wave of nationalism movements provided a distraction from the focus on cultural affinities. Nigerians saw the British colonial government as a common enemy and they, therefore, overlooked their cultural differences and regional affinities and, together, emphasised a common national identity and a collective goal of attaining independence from Britain. When Nigeria became independent in 1960, the expectations for the country s future were positive. The population density provided a labour force and a consumer market which showed great potential for economic growth. This, coupled with the fact that commercial quantities of petroleum had been discovered in the Niger Delta region in 1958, led many people to believe that Nigeria was destined for a leading position, not just in Africa, but also in world affairs. Unfortunately, this was not to be, as independence from Britain did not bring with it the perfect society which Nigerians had envisaged. According to Falola and Heaton (2008: 158), by 1970, Nigeria s stability and prestige had been greatly damaged by a decade of political corruption, economic underdevelopment and military coups. Most damaging, however, was the culmination of these problems in a civil war from 1967 to 1970 that rent the country along regional and ethnic lines, killed between 1 and 3 million people, and nearly destroyed the fragile federal bonds that held together the Nigerian state.
Mini Dissertation (MA)--University of Pretoria, 2015.
Modern European Languages
MA
Unrestricted

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Cho, Young Hwan. "Religious conscientization and political socialization in modernizing Korean society". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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McKeon, Michael. "The value of religious commitments in a pluralistic society". Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available, full text:, 2007. http://wwwlib.umi.com/cr/syr/main.

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Aasmundsen, Hans Geir. "Pentecostalism, Globalisation and Society in Contemporary Argentina". Doctoral thesis, Södertörns högskola, Religionsvetenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-20691.

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In Argentina, Pentecostalism had a breakthrough in the early 1980s, and today more than 10 per cent of the population are Pentecostals. The revival coincided with a socio-political transformation of Argentinean society. After half a century of dictatorships and Peronism, democracy was restored, and structural changes paved the way for a certain “autonomisation” of politics, law, economy, science and religion. The "new" form of society that developed resembles what in this study is called a Western model, which to a large degree is currently being diffused on a global scale. This work examines the new religious sphere and how Pentecostals relate to society at large, and the political and judicial sphere in particular. Social systems theory and an idea of communication as constitutive of social spheres, such as religious, political and judicial ones, form the theoretical foundation for the study. Methods that have been used are fieldwork, interviews and analyses of written material. It is concluded that evangelisation and transformation are of major concern to Pentecostals in contemporary Argentina and that this follows a global trend. Evangelisation has always been important to, even a hallmark of, Pentecostalism. What has become as important is the urge for transformation, of the individual, the family and society. This leads to increased socio-political engagement. However, Pentecostals do not have a “fixed” idea of how society should be organised, i.e., they do not yet have a full-fledged political theology, a public theology or what could be called a Pentecostal ideology. This is mainly because they experience a lack of “compatibility” between the Pentecostal and the political communication. Their approaches to socio-political concerns seem to be based on an understanding of certain “values” as the fundamental building block of society.

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James, Kevin. "The Saint Patrick's Society of Montreal, ethno-religious realignment in a nineteenth-century national society". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37209.pdf.

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James, Kevin 1973. "The Saint Patrick's Society of Montreal : ethno-religious realignment in a nineteenth-century national society". Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27944.

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This study explores the effects of ethno-religious tensions on the dynamics of fraternalism in nineteenth-century Montreal. With the Irish "national society" as its focus, it relates the internal politics of the Saint Patrick's Society of Montreal to broader narratives of the cultural, intellectual and institutional evolution of civil society in Lower Canada. Beginning with an overview of sources and a discussion of early Irish migration, it proceeds to explore the effects of emerging social and political patterns and ethno-religious identities on a middle-class fraternal project from the early nineteenth-century to the dissolution of the Saint Patrick's Society in 1856.

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Marfleet, Andrew Graham Richard. "Christian values in education : schools in a plural society". Thesis, University of East Anglia, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.389204.

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Livros sobre o assunto "The Religious Tract Society"

Alderson, Brian. The Religious Tract Society as a publisher of children's books. Hoddesdon: The Children's Books History Society, 1999.

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F, Mundt William. Sinners directed to the Saviour: The Religious Tract Society movement in Germany (1811-1848). Zoetermeer: Boekencentrum, 1996.

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Deckert, Bruno. All along the Watchtower: Eine psychoimmunologische Studie zu den Zeugen Jehovas. Göttingen: V&R Unipress, 2007.

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United Society for Christian Literature., ed. United Society for Christian Literature archives, 1799-1960. Zug, Switzerland: Inter Documentation Co., 1987.

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Schnell, William J. Thirty years a Watchtower slave: The confessions of a converted Jehovah's Witness. Grand Rapids, Mich: Baker Books, 2001.

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Sarra-Bournet, Michel. L' affaire Roncarelli: Duplessis contre les Témoins de Jéhovah. Québec: Institut québécois de recherche sur la culture, 1986.

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N, Corns Thomas, e Loewenstein David, eds. The emergence of Quaker writing: Dissenting literature in seventeenth-century England. London: Frank Cass, 1995.

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David, Porter. Go deliver!: The Blythswood story. Fearn: Christian Focus, 1992.

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Humphry, Derek. Final exit: The practicalities of self-deliverance and assisted suicide for the dying. 2^a ed. New York: Dell Trade Paperback, 1996.

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Humphry, Derek. Final exit: The practicalities of self-deliverance and assisted suicide for the dying. Eugene, Oregon: Hemlock Society, 1991.

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Capítulos de livros sobre o assunto "The Religious Tract Society"

Hendry, Joy. "Religious influences". In Understanding Japanese Society, 157–81. Fifth edition. | Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: The Nissan Institute/Routledge Japanese studies series: Routledge, 2019. http://dx.doi.org/10.4324/9781351179911-8.

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von Mueller, Camillo, Wim Van Opstal, Christopher S. Biggers, Andras Kelen, Bryan T. Froehle, Sue Crawford, Sabina Schnell et al. "Religious Organizations". In International Encyclopedia of Civil Society, 1307–12. New York, NY: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-93996-4_114.

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von Mueller, Camillo, Wim Van Opstal, Christopher S. Biggers, Andras Kelen, Bryan T. Froehle, Sue Crawford, Sabina Schnell et al. "Religious Orders". In International Encyclopedia of Civil Society, 1300–1307. New York, NY: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-93996-4_138.

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Baker, Adrienne. "Religious Law". In The Jewish Woman in Contemporary Society, 45–64. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1057/9780230375819_4.

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von Mueller, Camillo, Wim Van Opstal, Christopher S. Biggers, Andras Kelen, Bryan T. Froehle, Sue Crawford, Sabina Schnell et al. "Religious Society of Friends". In International Encyclopedia of Civil Society, 1312. New York, NY: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-93996-4_9325.

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Savage, David. "Religious and non-religious beliefs in society". In Non-Religious Pastoral Care, 42–56. Abingdon, Oxon ; New York, NY : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781351264488-4.

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Yakar, Emine Enise. "Presidency of Religious Affairs". In Islamic Law and Society, 74–122. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003037637-3.

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Black, Christopher F. "Religious Education". In Church, Religion and Society in Early Modern Italy, 112–29. London: Macmillan Education UK, 2004. http://dx.doi.org/10.1007/978-0-230-80196-7_6.

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Baker, Adrienne. "The Religious Scene". In The Jewish Woman in Contemporary Society, 65–101. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1057/9780230375819_5.

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Pace, Enzo. "Increasing Religious Diversity in a Society Monopolized by Catholicism". In Religious Pluralism, 93–114. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-06623-3_7.

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Trabalhos de conferências sobre o assunto "The Religious Tract Society"

H. Khalaf AL- JUBOURI, Firas. "Narrator of the Prophet's Hadith The jurist scholar, the argument, Amra bint Abd al-Rahman". In I.International Congress of Woman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-4.

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Islam did not limit the status and role of women in society. On the contrary ، it preserved her status and dignity in the Islamic society. And he hears her complaint about her husband to our Holy Prophet Muhammad, peace be upon him, in Surat Al-Mujadalah: ((Allah indeed knows the plea of her who pleads with you about her husband and complains to Allah ، and Allah knows the contentions of both of you; surely Allah is Hearing, Seeing)). Our history is replete with the names of many women who influenced various social, political, scientific and even military fields, and the figures are multiple and unbroken in Islamic history. And Sukaina Bint AlHussein, may God be pleased with them, and many others, so shedding light on the status of women and their role throughout history is a reason to trace their traces in order to achieve the status and empowerment of women in our present time by studying the biography of the previous prominent women who were immortalized by their great deeds in various fields of life. In light of the foregoing, tracing the path of female followers in the field of jurisprudence and Sharia and what they presented in this field is a religious, moral and academic duty for specialists in the fields of Sharia and Islamic history. Therefore, choosing the personality of the venerable follower, Amra bint Abd al-Rahman bin Zarara, to be the focus of this research comes in the context of what has been discussed above, especially since she is one of the women who gave their lives in the narration of the noble hadith of the Prophet from its primary sources. Abu Bakr, may God be pleased with her, and her companion, as she also narrated on the authority of the wife of the Holy Prophet, may God bless him and grant him peace, the lady Umm Salamah, may God be pleased with her, and also narrated on the authority of the companion Rafi bin Khadij, and narrated on the authority of the great companion Umm Hisham bint Haritha bin Al-Numan, may God be pleased with her, and she spared no effort in establishing The value of women as an important part of the human society in general and the Islamic society in particular, and with what she presented, may God have mercy on her, from the narration of the honorable hadith of the Prophet, he made her a trustworthy narrator because she was associated with Mrs. Aisha, may God be pleased with her, so she was described as the jurist scholar and the proof

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Ihuoma, Chinwe. "Achieving Sustainable Development Goal (SDG) 4 among Female Nomadic Children in Nigeria using Open and Distance Learning Strategies". In Tenth Pan-Commonwealth Forum on Open Learning. Commonwealth of Learning, 2022. http://dx.doi.org/10.56059/pcf10.5898.

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Education is a basic human right that every child ought to enjoy. Sustainable Development Goal 4 is also to ensure inclusive and equitable quality education and to promote lifelong learning opportunities for all by year 2030. Nigeria recognizes education as a fundamental human right and is signatory to the Convention on the Rights of the Child (CRC). In 2003, the Government of Nigeria passed into Law the Child Rights Act aimed at facilitating the realization and protection of the rights of all children. Nigeria also enacted the Universal Basic Education (UBE) law, which provides for a 9-year free and compulsory basic education to fast-track education interventions at the primary and junior secondary school levels. Nomads have been defined as people; who mainly live and derive most of their food and income from raising domestic livestock. // They move from place to place with their livestock in search of pasture and water. Because of this, sending their children to school becomes a big issue for them and the girl child is the worst affected. Girl-child education is the education geared towards the development of the total personality of the female gender to make them active participating members of economic development of their nation. Education also helps girls to realize their potentials, thus enabling them to elevate their social status. This paper which adopts descriptive research design examined the factors hindering adequate participation of the nomadic girl child in formal Education. Religious factors and beliefs, poverty ,Parents’ attitude, underdevelopment and insecurity, Educational policy and home-based factors, were some of the hindering factors identified, among others. Ways of enhancing their participation were suggested and recommended, such as training in literacy and vocational skills, mobile education and improved political will. These will make the girl child become functional in the society.

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Kirkpatrick, Graeme. "Information and Religious Sensibility". In ISIS Summit Vienna 2015—The Information Society at the Crossroads. Basel, Switzerland: MDPI, 2015. http://dx.doi.org/10.3390/isis-summit-vienna-2015-s1007.

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Dumitrescu, Horia. "Religious Education In A Secular Society". In EduWorld 2018 - 8th International Conference. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.08.03.154.

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Mukthipudi, Jaya Kumar Jacob, e Rao Brahmaji. "Science and Religious impacts on the Indian Society". In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.13.

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Reslawati, Reslawati, M. Taufik Hidayatulloh, Dwi Purwoko, Ahsanul Khalikin e Warnis Warnis. "Transformation of Religious Extension during the Covid-19 Pandemic Campaigning for Religious Moderation in Society". In 9th Asbam International Conference (Archeology, History, & Culture In The Nature of Malay) (ASBAM 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220408.093.

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Popescu-Coliban, Oana-Diana-Eliana. "Funerary marking, expression of the religious and social dogmas". In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.24.

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Pàmies-Vilà, Montserrat, Gary Scavone, Alex Hofmann e Vasileios Chatziioannou. "Investigating vocal tract modifications during saxophone performance". In 174th Meeting of the Acoustical Society of America. Acoustical Society of America, 2017. http://dx.doi.org/10.1121/2.0000758.

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Dewi, Trie Utari, e Rr Sulistyawati. "Study of Religious Aspect in Ghulam Hicays: Hermeneutic Perspective". In International Conference on Education, Language, and Society. SCITEPRESS - Science and Technology Publications, 2019. http://dx.doi.org/10.5220/0009001704740481.

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Vezlomtsev, V. E. "Corruption manifestations in medieval society: secular and religious aspects". In XIV Международная научно-практическая конференция «Научный диалог: Вопросы философии, социологии, истории, политологии». ЦНК МОАН, 2018. http://dx.doi.org/10.18411/spc-01-10-2018-01.

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Relatórios de organizações sobre o assunto "The Religious Tract Society"

Sarhan, Faiza Diab. Sabean-Mandaean Women and Religious and Ideological Conflict in Iraqi Society. Institute of Development Studies, dezembro de 2022. http://dx.doi.org/10.19088/creid.2022.019.

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Editors, Intersections. Reinventing How Journalists and Religious Scholars Communicate. Intersections, Social Science Research Council, janeiro de 2024. http://dx.doi.org/10.35650/int.4025.d.2024.

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This article summarizes a 2018 conference at Northeastern University dedicated to investigating the relationship between journalists and religious scholars as it relates to reporting on sensitive issues in religion, politics, and society.

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Thompson, Stephen, Brigitte Rohwerder e Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: Evidence from India. Institute of Development Studies (IDS), junho de 2021. http://dx.doi.org/10.19088/creid.2021.004.

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Around the world, people with disabilities can be the most marginalised in society. Having a disability and being a member of a religious minority or an excluded social group can compound the reasons why some people find themselves on the outskirts of social systems which normally provide financial and moral support and a sense of identity and belonging. A recent study from India found that identity markers such as religion, caste and gender can exacerbate the exclusion already experienced by people with disabilities. Taking deliberate steps to strengthen the social inclusion of people with disabilities who also come from minority religious groups and socioeconomically marginalised backgrounds can help them fulfil their potential to fully and effectively participle in society on an equal basis with others, and strengthen community ties, making the society in which they live more inclusive.

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Sarhan, Faiza Diab. Sabean-Mandaean Women’s Experiences: The Intersectional Impact of Religious and Ideological Conflict in Iraqi Society. Institute of Development Studies, dezembro de 2022. http://dx.doi.org/10.19088/creid.2022.007.

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This CREID Policy Briefing provides recommendations to address the marginalisation, discrimination and exclusion faced by Sabean-Mandaean women in Iraq. Within the Sabean-Mandaean community, women are traditionally seen to have great value. Inheritance is split equally between women and men, and children have a religious name as well as a lay name that traces the lineage of their mother. However, Sabean-Mandaean women in Iraq today face a range of inequalities and discrimination based on the intersection of their religious identity and gender. The US occupation of Iraq in 2003, the following sectarian wars, and the 2014 ISIS invasion had a profound impact on the lives of all Sabean-Mandaean people in Iraq. As a religious minority, Sabean-Mandaeans continue to find themselves subject to oppression, discrimination and exile.

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Tadros, Mariz, ed. What About Us? Global Perspectives on Redressing Religious Inequalities. Institute of Development Studies, outubro de 2022. http://dx.doi.org/10.19088/creid.2021.005.

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How can we make religious equality a reality for those on the margins of society and politics? This book is about the individual and collective struggles of the religiously marginalised to be recognised and their inequalities, religious or otherwise, redressed. It is also about the efforts of civil society, governments, multilateral actors, and scholars to promote freedom of religion or belief (FoRB) whatever shape they take. The actors and contexts that feature in this book are as diverse as health workers in Israel, local education authorities in Nigeria, indigenous movements in India, Uganda, or South Africa, and multilateral actors such as the Islamic Development Bank in Sudan and the World Bank in Pakistan. Some of the case studies engage with development discourses and narratives or are undertaken by development actors, while other cases operate completely outside the international development paradigm. These case studies present some important insights, which while highly relevant for their contexts also draw out important insights for academics, practitioners, activists, and others who have an interest in redressing religious inequalities for socioeconomically marginalised populations.

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Thompson, Stephen, Brigitte Rohwerder e 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), junho de 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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Para-Mallam, Funmi, Philip Hayab John, Chikas Danfulani Tsilpi, Katung John Kwasau e Christine Samuel. Understanding Intersecting Threats and Vulnerabilities Facing Christian Women and Men in Ungwan Bawa and Saminaka, Kaduna State, Nigeria. Institute of Development Studies, fevereiro de 2023. http://dx.doi.org/10.19088/creid.2023.004.

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This research aims to comprehend the interconnecting threats and vulnerabilities facing underprivileged women from marginalised religious groups in Nigeria from the angle of gender discrimination from their neighbouring communities as well as their host societies. It also extends to discrimination shown to people on the basis of their religious background as well as socioeconomic biases endured by poor women from marginalised religious groups. The research also aims to exhume and illuminate the societal experiences of women as an undermined group compared to men of the same faith, including how discrimination from the wider society affects both groups. It looks at cultural and socioeconomic vulnerability of these women and aims to learn from their experiential knowledge by listening to their stories first hand.

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Haertel, Kateryna. ECMI Minorities Blog. Ukraine’s National Minorities Trapped by the War: The Cases of Ethnic Romanians and Hungarians. European Centre for Minority Issues, maio de 2022. http://dx.doi.org/10.53779/cmxx5297.

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In this blog entry, the author continues looking into the effects of the war against Ukraine on its minority communities, by highlighting the cases of two minorities with traditional residence areas in the western part of the country - ethnic Romanians and Hungarians. The author concludes that both minorities, either through the engagement of their civil society, religious, and educational institutions or individuals, have become a well-integrated part of an overall civil society architecture in western Ukraine emerging during the war. Moreover, all-Ukrainian civic identity features prominently in relation to both communities.

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Al-Qaddo, Syria Mahmoud Ahmad. Shabak Women in the Nineveh Plain: The Impact of Intersectional Discrimination on their Daily Lives. Institute of Development Studies, dezembro de 2022. http://dx.doi.org/10.19088/creid.2022.008.

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This CREID Policy Briefing provides recommendations to address the discrimination and marginalisation faced by the Shabak community in the Nineveh Plains in Iraq. Shabak women in Iraq live within a tribal, religious and patriarchal society. Priority is given to men in terms of education, employment, public life, personal freedom and inheritance. This means that, while all Shabak people have suffered from years of conflict and marginalisation as a religious minority group, women and girls face particular forms of intersectional discrimination. Today more Shabak women go to school and university, and participate in political processes, but these developments have not been consistent or comprehensive for all Shabak women.

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Siebert, Rudolf J., e Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, dezembro de 2020. http://dx.doi.org/10.53099/ntkd4301.

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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.

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