Статті в журналах: "Australia Religion"

1

Barker, Renae. "Pluralism versus Separation: Tension in the Australian Church-State Relationship." Religion & Human Rights 16, no. 1 (March 23, 2021): 1–40. http://dx.doi.org/10.1163/18710328-bja10015.

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Abstract The relationship between the state and religion in Australia exists in a state of tension. On the one hand the “non-establishment” clause in section 116 of the Australian Constitution points to the separation of religion and state. On the other hand there is a high level of cooperation between the state and religion in the public sphere, most visible in the funding of religious schools by the federal government. These two visions of the Australian state-religion relationship are in tension. One requiring the removal of religion from the public sphere while the other calls for a plurality of religions to be accommodated in public spaces. This article seeks to resolve this tension by proposing a new way to understand the Australian state-religion relationship as non-establishment pluralism. Non-establishment in the sense that the Australian Constitution prohibits the establishment of any religion—be that a single state church, multiple state religions, or religion generally. Pluralism in that the state via ordinary legislation, public policy, and government action cooperates with religion in numerous areas of state and religious interest in the public sphere.

2

Weng, Enqi, and Anna Halafoff. "Media Representations of Religion, Spirituality and Non-Religion in Australia." Religions 11, no. 7 (July 3, 2020): 332. http://dx.doi.org/10.3390/rel11070332.

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Despite predictions of decline, religion has featured prominently in the public sphere and the media since the events of 11 September 2001. Previous research on media and religion in Australia post-September 11 has focused largely on its negative impacts, particularly on Muslim communities. This article, in contrast, examines media representations of religion, spirituality and non-religion on an ‘ordinary day’, of 17 September, over a three-year period in the city of Melbourne. Its findings reveal that religion, in its myriad forms, permeates many aspects of Australian public life, but in ways which do not always reflect the actual religious composition and lived experiences of worldview diversity in Australia.

3

Stanley, Timothy. "Religious Print in Settler Australia and Oceania." Religions 12, no. 12 (November 25, 2021): 1048. http://dx.doi.org/10.3390/rel12121048.

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A distinctive feature of the study of religion in Australia and Oceania concerns the influence of European culture. While often associated with private interiority, the European concept of religion was deeply reliant upon the materiality of printed publication practices. Prominent historians of religion have called for a more detailed evaluation of the impact of religious book forms, but little research has explored this aspect of the Australian case. Settler publications include their early Bible importation, pocket English language hymns and psalters, and Indigenous language Bible translations. As elsewhere in Europe, Australian settlers relied on print to publicize their understanding of religion in their new context. Recovering this legacy not only enriches the cultural history of Australian settler religion, it can also foster new avenues through which to appreciate Australia’s multireligious and Indigenous heritage.

4

Bean, Clive. "The Forgotten Cleavage? Religion and Politics in Australia." Canadian Journal of Political Science 32, no. 3 (September 1999): 551–68. http://dx.doi.org/10.1017/s0008423900013962.

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AbstractIn Australia, religion historically has been seen as a secondary but nonetheless significant sociopolitical cleavage, in part cutting across the class divide. In recent times, Australian scholars, like those elsewhere, have been inclined to argue that the political significance of religion is a legacy of the past and that religion no longer plays an important role in shaping mass political behaviour. Although class is also said to have declined in political significance, it is still treated as being of some importance as a cornerstone of the party system. However, many scholars seem more willing to dismiss the relevance of religion altogether. Using sample survey data collected over more than 25 years, this article examines the role of religion in modern Australian electoral politics and assesses the adequacy of such arguments.

5

Aechtner, Thomas, and Jeremy Farr. "Religion, Trust, and Vaccine Hesitancy in Australia." Journal for the Academic Study of Religion 35, no. 2 (July 22, 2022): 218–44. http://dx.doi.org/10.1558/jasr.22476.

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Religion has been identified as a potential driver of vaccine hesitancy. Nevertheless, the connections between religion and immunisation refusal can be complex, while there is a deficit of research exploring religion and vaccination doubts in Australia. With that in mind, this study considers Australian vaccine hesitancy with respect to religion and trust by analysing the 2018 Australian Survey of Social Attitudes and the Australian dataset of the 2018 Wellcome Global Monitor. Statistical analyses reveal no significant correlations between religion and vaccine hesitancy, while participants with negative vaccine attitudes identify that they do not have religious reasons for being vaccine hesitant. Nonetheless, a higher proportion of respondents with negative vaccine attitudes self-identify as religious or spiritual and maintain pro-religious views. It was also found that negative vaccine attitudes are correlated with unfavourable perceptions of both Jews and Muslims. Notably, religious self-identification divides two main groups of vaccine hesitant participants, described as Religious Conservatives and Nonreligious Progressives. These groups diverge on sexual ethics and social concerns, as well as around whether they trust in science as opposed to religion, while differing in their perceptions of Jews. What unites these vaccine hesitant participants, however, is a mutual lack of trust in government and scientists.

6

Lilienthal, Gary, and Nehaluddin Ahmad. "AUSTRALIAN ABORIGINAL HUMAN RIGHTS AND APPREHENDED BIAS: SKIRTING MAGNA CARTA PROTECTIONS?" Denning Law Journal 27 (November 16, 2015): 146–77. http://dx.doi.org/10.5750/dlj.v27i0.1104.

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The significance of this paper is in discussion of the wholesale obliteration of religious and other rights among Australian Aboriginal people, constituting a subspecies of continuing genocide. The Constitution of the Commonwealth of Australia states its directive on religion as follows.‘The Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the Commonwealth.’This constitutional section prohibits the making of laws, as stated, but does not prohibit administrative action imposing religious procedures. Neither does it prohibit official administrative action to restrain the free exercise of religion in Australia.

7

Ely, Richard, and Roger C. Thompson. "Religion in Australia: A History." American Historical Review 101, no. 4 (October 1996): 1264. http://dx.doi.org/10.2307/2169773.

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8

Jensz, Felicity. "Missions and religion in Australia." History Australia 18, no. 3 (July 3, 2021): 618–21. http://dx.doi.org/10.1080/14490854.2021.1956350.

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9

Melleuish, Gregory. "Religion and Politics in Australia." Political Theology 11, no. 6 (December 15, 2010): 909–27. http://dx.doi.org/10.1558/poth.v11i6.909.

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10

Bouma, Gary D., Donald H. Bouma, and Alan W. Black. "Religion in Australia: Sociological Perspectives." Review of Religious Research 35, no. 1 (September 1993): 86. http://dx.doi.org/10.2307/3511075.

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11

Hutch, Richard A., and Alan W. Black. "Religion in Australia: Sociological Perspectives." Sociology of Religion 54, no. 2 (1993): 233. http://dx.doi.org/10.2307/3712149.

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12

Bodycomb, John, and Alan W. Black. "Religion in Australia: Sociological Perspectives." Journal for the Scientific Study of Religion 32, no. 2 (June 1993): 203. http://dx.doi.org/10.2307/1386817.

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13

Kortt, Michael A., and Brian Dollery. "Religion and BMI in Australia." Journal of Religion and Health 53, no. 1 (June 6, 2012): 217–28. http://dx.doi.org/10.1007/s10943-012-9621-x.

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14

Lyons, Mark, and Ian Nivison-Smith. "Religion and Giving in Australia." Australian Journal of Social Issues 41, no. 4 (June 2006): 419–36. http://dx.doi.org/10.1002/j.1839-4655.2006.tb00028.x.

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15

Lyons, Mark, and Ian Nivison-Smith. "Religion and Giving in Australia." Australian Journal of Social Issues 41, no. 1 (June 2006): 419–36. http://dx.doi.org/10.1002/j.1839-4655.2006.tb00997.x.

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16

Perales, Francisco, and Gary Bouma. "Religion, religiosity and patriarchal gender beliefs: Understanding the Australian experience." Journal of Sociology 55, no. 2 (August 1, 2018): 323–41. http://dx.doi.org/10.1177/1440783318791755.

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This study examines diversity in how different religious groups and people with different levels of religiosity see the value and roles of women in Australian society through an examination of their gender beliefs. This addresses a significant gap in knowledge in the Australian scholarship in religious diversity and the impact of religion in family life. Understanding the relationships between religious identity and patriarchal gender attitudes is critical to understanding certain contemporary social problems, such as the links between religion and domestic violence, and devising appropriate intervention. The analyses rely on high-quality panel data from a national sample, the Household, Income and Labour Dynamics in Australia Survey. Identifying with a religion is associated with stronger patriarchal attitudes, but there is remarkable heterogeneity in attitudes across religious groups. Higher religiosity is associated with stronger patriarchal beliefs. Differences in patriarchal beliefs between religious and non-religious people in Australia increased between 2005 and 2015.

17

Scutt, Jocelynne A. "Religious Freedom and the Australian Constitution – Origins and Future." Denning Law Journal 30, no. 2 (August 8, 2019): 207–17. http://dx.doi.org/10.5750/dlj.v30i2.1766.

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The most recent Australian Census, conducted by the Australian Bureau of Statistics (ABS) in 2016 (with a 95.1 per cent response rate), confirms that Australia is ‘increasingly a story of religious diversity, with Hinduism, Sikhism, Islam, and Buddhism all increasingly common religious beliefs’.1 Of these, between 2006 and 2016 Hinduism shows the ‘most significant growth’, attributed to immigration from South East Asia, whilst Islam (2.6 per cent of the population) and Buddhism (2.4 per cent) were the most common religions reported next to Christianity, the latter ‘remaining the most common religion’ (52 per cent stating this as their belief). Nevertheless, Christianity is declining, dropping from 88 per cent in 1966 to 74 per cent in 1991, and thence to the 2016 figure. At the same time, nearly one-third of Australians (30 per cent) state they have no religion, this group reflecting ‘a trend for decades’ which, says the ABS, is ‘accelerating’

18

Ezzy, Douglas, Gary Bouma, Greg Barton, Anna Halafoff, Rebecca Banham, Robert Jackson, and Lori Beaman. "Religious Diversity in Australia: Rethinking Social Cohesion." Religions 11, no. 2 (February 18, 2020): 92. http://dx.doi.org/10.3390/rel11020092.

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This paper argues for a reconsideration of social cohesion as an analytical concept and a policy goal in response to increasing levels of religious diversity in contemporary Australia. In recent decades, Australian has seen a revitalization of religion, increasing numbers of those who do not identify with a religion (the “nones”), and the growth of religious minorities, including Islam, Buddhism, Hinduism, and Sikhism. These changes are often understood as problematic for social cohesion. In this paper, we review some conceptualizations of social cohesion and religious diversity in Australia, arguing that the concept of social cohesion, despite its initial promise, is ultimately problematic, particularly when it is used to defend privilege. We survey Australian policy responses to religious diversity, noting that these are varied, often piecemeal, and that the hyperdiverse state of Victoria generally has the most sophisticated set of public policies. We conclude with a call for more nuanced and contextualized analyses of religious diversity and social cohesion in Australia. Religious diversity presents both opportunities as well as challenges to social cohesion. Both these aspects need to be considered in the formation of policy responses.

19

McPhillips, Kathleen. "Religion after the Royal Commission: Challenges to Religion–State Relations." Religions 11, no. 1 (January 15, 2020): 44. http://dx.doi.org/10.3390/rel11010044.

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The findings and recommendations emanating from the Australian Royal Commission into Institutional Responses to Child Sexual Abuse (2012–2017) have advised religious organisations that they need to undertake significant changes to legal, governance and cultural/theological practices. The reason for urgency in enacting these changes is that religious organisations were the least child safe institutions across all Australian organisations, with poor practices of transparency, accountability and responsibility coupled with a tendency to protect the reputation of the institution above the safety of children in their care. In Australia, new state laws have been enacted and are impacting on the internal governance systems of religious organisations, including removing the secrecy of the Catholic confessional, instituting mandatory reporting of child abuse by clerics and criminalising the failure to report child sexual abuse. Religious organisations have moved to adopt many of the recommendations regarding their troubled governance including the professionalisation of religious ministry; adoption of professional standards; and appropriate redress for survivors and changes to religious laws. However, these changes signal significant challenges to current church–state relations, which have been characterised by positioning religious organisations as special institutions that enjoy exemptions from certain human rights legislation, on the basis of protecting religious freedom. This article examines and evaluates the nexus between state and religion in Australian public life as it is emerging in a post-Royal Commission environment, and in particular contested claims around the meaning and value of religious freedom versus the necessity of institutional reform to ensure that religious organisations can demonstrate safety for children and other vulnerable groups.

20

Casiño, Tereso Catiil. "Winds of change in the church in Australia." Review & Expositor 115, no. 2 (May 2018): 214–29. http://dx.doi.org/10.1177/0034637318761358.

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The history of Christianity in Australia had a humble but rich beginning. Its early foundations were built on the sacrifices and hard work of individuals and groups who, although bound by their oath to expand and promote the Crown, showed concern for people who did not share their religious beliefs and norms. Australia provided the Church with an almost unparalleled opportunity to advance the gospel. By 1901, Christianity emerged as the religion of over 90% of the population. Church growth was sustained by a series of revival occurrences, which coincided with momentous social and political events. Missionary work among the aboriginal Australians accelerated. As the nation became wealthier, however, Christian values began to erode. In the aftermath of World War II, new waves of immigrants arrived. When Australia embraced multiculturalism, society slid into pluralism. New players emerged within Christianity, e.g., the Pentecostals and Charismatics. Technological advancement and consumerism impacted Australian society and the Church. By 2016, 30% of the national population claimed to have “no religion.” The Australian Church today navigates uncharted waters wisely and decisively as the winds of change continue to blow across the dry, barren spiritual regions of the nation.

21

Black, Alan W. "The Sociology of Religion in Australia." Sociological Analysis 51 (1990): S27. http://dx.doi.org/10.2307/3711672.

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22

O'Connor, Kathleen V. "The Psychology of Religion in Australia." International Journal for the Psychology of Religion 1, no. 1 (January 1991): 41–57. http://dx.doi.org/10.1207/s15327582ijpr0101_6.

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23

Awuku-Gyampoh, Ransford Kwabena, Justina Sarpong Akoto, Catherine Ocran, and Bah Formijang. "Empirical Research on the Downturn in Church Attendance in Australia: The youth without Religion." International Journal of Social Science and Economics 1, no. 2 (July 27, 2021): p6. http://dx.doi.org/10.22158/ijsse.v1n2p6.

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The church has played a significant role in the lives of Australia’s people since the European settlement. It used to provide several welfare services such as educational, health, and orphanages, even more than the government. Australian churches played a significant role in shaping the culture of Australians. Australia was the only country with no newspaper on Sunday as they kept Sunday as a regular holiday and kept everything closed. Indeed, for Australia’s farmers, religion was so important that they decided to remain clear of their religion and, in 1901, to lead up the Federation. As the years passed, church attendance reduced, and others chose no religion. Few considered religion as least important, resulting in an overall decline in Australia’s churches. The paper reiterated the downturn in church attendance in Australia, found reasons for the downturn, and how the youth can be driven to attend the church. Innovation, discipleship, evangelism, oneness, care, hospitality, service to the community, and social media presence were discovered to be strategies for motivating the younger generation, first-time worshippers and new converts to the church.

24

Halafoff, Anna, Emily Marriott, Geraldine Smith, Enqi Weng, and Gary Bouma. "Worldviews Complexity in COVID-19 Times: Australian Media Representations of Religion, Spirituality and Non-Religion in 2020." Religions 12, no. 9 (August 26, 2021): 682. http://dx.doi.org/10.3390/rel12090682.

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In 2020, as infections of COVID-19 began to rise, Australia, alongside many other nations, closed its international borders and implemented lockdown measures across the country. The city of Melbourne was hardest hit during the pandemic and experienced the strictest and longest lockdown worldwide. Religious and spiritual groups were especially affected, given the prohibition of gatherings of people for religious services and yoga classes with a spiritual orientation, for example. Fault lines in socio-economic differences were also pronounced, with low-wage and casual workers often from cultural and religious minorities being particularly vulnerable to the virus in their often precarious workplaces. In addition, some religious and spiritual individuals and groups did not comply and actively resisted restrictions at times. By contrast, the pandemic also resulted in a positive re-engagement with religion and spirituality, as lockdown measures served to accelerate a digital push with activities shifting to online platforms. Religious and spiritual efforts were initiated online and offline to promote wellbeing and to serve those most in need. This article presents an analysis of media representations of religious, spiritual and non-religious responses to the COVID-19 pandemic in Melbourne, Australia, from January to August 2020, including two periods of lockdown. It applies a mixed-method quantitative and qualitative thematic approach, using targeted keywords identified in previous international and Australian media research. In so doing, it provides insights into Melbourne’s worldview complexity, and also of the changing place of religion, spirituality and non-religion in the Australian public sphere in COVID times.

25

A.V., Shevchuk. "TEACHING SUBJECTS OF RELIGIOUS DIRECTION IN AUSTRALIAN SCHOOLS WITHIN SECOND PART OF XX CENTURY." Collection of Research Papers Pedagogical sciences, no. 91 (January 11, 2021): 23–28. http://dx.doi.org/10.32999/ksu2413-1865/2020-91-3.

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The article contains general review of the state of Australian education in context of teaching subjects of religious direction; historical review of system of education is done, since the times of land settlement of the continent; key changes that happened in Australian society regarding reinterpretation of the place of subjects of spiritual direction in the educational state program were highlighted. Key reasons the caused the transformation of understanding of importance of teaching religion in state educational establishments are defined and described, these are demographical changes that happened in Australian society after the World War II and eventually led to necessity of upbringing the ability of understanding and respect of citizens towards the representatives of different beliefs and values, forming cultural pluralism in pupils of these schools, which is the determinative feature and demand towards democratic society and transformation from catechistic approaches towards pedagogical approaches in teaching subjects of spiritual upbringing, which had its main feature in forming the pupil’s ability to manifest positive influence of religion for the development of the society; to understand peculiarities of basic church traditions and educate tolerance and sense of respect for all religions as representatives and providers of all-human values. Result of rethinking by Australian society for the important role of religion for the democratic development of the state is indicated, which led to the practice of studying according subjects of spiritual direction in state schools, having given for the pupils the chance to receive knowledge and abilities as result of studying miscellaneous religious beliefs. The review is done regarding opportunities and conditions for teaching religion in educational establishments of Australia by representatives of religious confessions; principles of choice of the content of program of subject of spiritual direction and criteria for its estimation by school administration and also the keeping of democratic rights of parents and pupils, that content the freedom of choice towards of subjects of this kind are noted. The article contains the presumption that the experience of teaching subjects of spiritual direction can be valuable for Ukrainian education at modern stage of its development in the context of value-directed education of pupils of secondary schools.Key words: Australia, religious education, democracy, multi-confession, multi-culture, cultural pluralism, state schools, teaching religion, catechistic approaches, pedagogical approaches.

26

A.V., Shevchuk. "TEACHING SUBJECTS OF RELIGIOUS DIRECTION IN AUSTRALIAN SCHOOLS WITHIN SECOND PART OF XX CENTURY." Collection of Research Papers Pedagogical sciences, no. 91 (January 11, 2021): 23–28. http://dx.doi.org/10.32999/ksu2413-1865/2020-91-3.

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The article contains general review of the state of Australian education in context of teaching subjects of religious direction; historical review of system of education is done, since the times of land settlement of the continent; key changes that happened in Australian society regarding reinterpretation of the place of subjects of spiritual direction in the educational state program were highlighted. Key reasons the caused the transformation of understanding of importance of teaching religion in state educational establishments are defined and described, these are demographical changes that happened in Australian society after the World War II and eventually led to necessity of upbringing the ability of understanding and respect of citizens towards the representatives of different beliefs and values, forming cultural pluralism in pupils of these schools, which is the determinative feature and demand towards democratic society and transformation from catechistic approaches towards pedagogical approaches in teaching subjects of spiritual upbringing, which had its main feature in forming the pupil’s ability to manifest positive influence of religion for the development of the society; to understand peculiarities of basic church traditions and educate tolerance and sense of respect for all religions as representatives and providers of all-human values. Result of rethinking by Australian society for the important role of religion for the democratic development of the state is indicated, which led to the practice of studying according subjects of spiritual direction in state schools, having given for the pupils the chance to receive knowledge and abilities as result of studying miscellaneous religious beliefs. The review is done regarding opportunities and conditions for teaching religion in educational establishments of Australia by representatives of religious confessions; principles of choice of the content of program of subject of spiritual direction and criteria for its estimation by school administration and also the keeping of democratic rights of parents and pupils, that content the freedom of choice towards of subjects of this kind are noted. The article contains the presumption that the experience of teaching subjects of spiritual direction can be valuable for Ukrainian education at modern stage of its development in the context of value-directed education of pupils of secondary schools.Key words: Australia, religious education, democracy, multi-confession, multi-culture, cultural pluralism, state schools, teaching religion, catechistic approaches, pedagogical approaches.

27

Horsfield, Peter. "Down the Tube: Religion on Australian Commercial Television." Media International Australia 121, no. 1 (November 2006): 136–48. http://dx.doi.org/10.1177/1329878x0612100116.

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Since 9/11, the question of the place of religion in the public sphere has re-entered public consciousness in Australia, most recently in links drawn between religion and terrorism, debates about free speech and religious vilification, and discussions about religion and the national character. This paper sets a background to these contemporary issues by examining some of the influential factors and personalities in the changing legislation about the mandatory broadcast of religion on Australian commercial television, from its earliest influences through some of the key contests in its subsequent developments. A range of ambiguities and ambivalences is identified, arising primarily from the dual nature of broadcast licences as commercial enterprises and community service, and the contested place of religion in Australian society. These include questions about the constitutionality of the government mandating the broadcast of religion; contests over what is and isn't religion and who has authority to determine this distinction; conflicts arising from the competing interests of stations, churches and the government in the implementation of the legislation; difficulties in defining the purpose of mandatory broadcast of religious content as the place of religion in Australian society has changed; and resistance on the part of government agencies to acting to resolve those ambiguities in such a contested and contentious domain.

28

Goldburg, Peta. "Teaching Religion in Australian Schools." Numen 55, no. 2-3 (2008): 241–71. http://dx.doi.org/10.1163/156852708x283069.

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AbstractTraditionally the teaching of religion in schools in Australia was confined to Church-sponsored or independent schools because public education in Australia prided itself on being "free, secular and compulsory." For over one hundred years, the teaching of religion in church schools was grounded in a faith-forming approach but, in the 1980s, there was a shift to an educational approach to teaching of religion. The development of educational approaches enabled the introduction of Studies of Religion for senior secondary school students. After considering these shifts, suggestions will be made for some dynamic teaching approaches for students in Studies in Religion.

29

Monteath, Peter. "Globalising German Anthropology: Erhard Eylmann in Australia." Itinerario 37, no. 1 (April 2013): 29–42. http://dx.doi.org/10.1017/s0165115313000247.

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The German presence in nineteenth-century South Australia is associated primarily with the immigration of Prussian Lutherans escaping religious persecution in their homeland. Their settlement in the fledgling British colony aided its early, stuttering development; in the longer term it also fitted neatly South Australia's perception of itself as a “paradise of dissent.” These Germans took their religion seriously, none more so than the Lutheran missionaries who committed themselves to bringing the Gospel to the indigenous people of the Adelaide plains and, eventually, much further afield as well. In reality, however, the story of the German contribution to the history of this British colony extended far beyond these pious Lutherans. Among those who followed in their wake, whether as settlers or travellers, were Germans of many different backgrounds, who made their way to the Antipodes for a multitude of reasons. In South Australia as much as anywhere, globalising Germany was a multi-facetted project.The intellectual gamut of Germans in South Australia is nowhere more evident than in the realm of anthropology. The missionaries were not alone in displaying a keen interest in the Australian Aborigines. Anthropologists steeped in the empirical tradition that came to dominate the nascent discipline at the end of the nineteenth century also turned their attention to Australia. Indeed, in Germany and elsewhere, Australia occupied a special position in international discourse. The American anthropologist Lewis Henry Morgan had observed in 1880 that Australian aboriginal societies “now represent the condition of mankind in savagery better than it is elsewhere represented on the earth—a condition now rapidly passing away.”

30

Manville, Julie, and Gary D. Bouma. "Religion: Meaning, Transcendence and Community in Australia." Review of Religious Research 37, no. 1 (September 1995): 91. http://dx.doi.org/10.2307/3512078.

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31

Black, Alan W., and Gary D. Bouma. "Religion: Meaning, Transcendence and Community in Australia." Sociology of Religion 54, no. 2 (1993): 234. http://dx.doi.org/10.2307/3712150.

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32

BLACK, Alan W. "Religion and Environmentally Protective Behaviour in Australia." Social Compass 44, no. 3 (September 1997): 401–12. http://dx.doi.org/10.1177/003776897044003007.

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33

Syukur, Syamzan, Syamhi Muawwan Djamal, and Syarifah Fauziah. "The Developments and Problems of Muslims in Australia." Rihlah: Jurnal Sejarah dan Kebudayaan 7, no. 2 (December 30, 2019): 159. http://dx.doi.org/10.24252/rihlah.v7i2.11858.

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This paper shows that historians have different views about the early arrival of Islam in Australia; some argue that Islam entered Australia in the 9th century BC. Those that believe in the 10th century BC were brought by Arab traders. Besides, some mention below by Muslim Bugis fishermen who traveled by sailboat to collect taripang (a kind of sea slug) on the Gulf of Carpentaria in the 17th century BC. While the development of Islam in Australia started appears from 1976 to 1986 the Muslim community in Australia rose to a three-fold. Increasing the quantity of Muslims in Australia is generally dominated by immigrants from the countries of the Muslim majority. Activity and religious activity continues to writhe mainly due to the support and role of Islamic organizations. As for the problems faced by Muslims in Australia is coming from a non-Muslim society of Australia; Persistence of Muslims to practice their religion, sometimes considered a fanatic attitude and could not cooperate. Another problematic faced by Muslims is related to a misunderstanding of Islam. Most of the Australian non-Muslims regard that Islam is a violent religion. This perspective is connected by the collapse of the World Trade Center (WTC). The method of this research is a descriptive-analytic qualitative study that utilizes library resources to acquire, manage and analyze data. Tulisan ini menunjukkan bahwa, para sejarawan memiliki pandangan yang berbeda mengenai awal masuknya Islam di Australia; sebagian berpendapat bahwa Islam masuk ke Australia pada abad ke-9 masehi. Adapula yang berpendapat pada abad ke-10 masehi yang dibawah oleh pedagang-pedagang Arab melalui pantai Australia. Selain itu adapula yang menyebutkan di bawah oleh nelayan muslim Bugis yang berkelana dengan perahu layar untuk mengumpulkan taripang (semacam siput laut) dari teluk Carpentaria pada abad ke-17 masehi. Sedangkan perkembangan Islam di Australia mulai Nampak sejak tahun 1976 sampai tahun 1986 komunitas kaum muslimin di Australia meningkat mencapai tiga kali lipat. Peningkatan kuantitas kaum muslimin di Australi pada umumnya didominasi oleh para imigran dari negera-negara mayoritas muslim. kegiatan dan aktivitas keagamaan pun terus menggeliat terutama karena dukungan dan Peranan organisasi-organisasi Islam. Adapun problematika yang dihadapi kaum muslimin di Australia adalah datangnya dari masyarakt non-muslim Australia; Ketekunan umat Islam menjalankan ajaran agamanya, terkadang dianggap sebagai sikap fanatic dan tidak bisa diajak kompromi. Problematika lain yang dihadapi kaum muslimin adalah berkaitan dengan kesalah pahaman tentang Islam. Kebanyakan non-muslim Australia menganggap bahwa Islam adalah agama kekerasan. Persfektif ini mereka hubungkan dengan peristiwa runtuhnya gedung WTC. Metode penelitian ini merupakan penelitian kualitatif deskriptif-analitik denhan memanfaatkan sumber perpustakaan untuk memperoleh, mengelola dan menganalisis data.

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Domino, George, Sushila Niles, and Sunita Devi Raj. "Attitudes toward Suicide: A Cross-Cultural Comparison of Singaporean and Australian University Students." OMEGA - Journal of Death and Dying 28, no. 2 (March 1994): 125–37. http://dx.doi.org/10.2190/menk-8y8p-9tuj-44cy.

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The Suicide Opinion Questionnaire (SOQ), a measure of attitudes toward suicide, was administered to two samples of university students, one from Singapore ( n = 100) and one from Australia ( n = 82). Of the fifteen SOQ factors, ten showed statistically significant mean differences, with Singaporean students endorsing greater disagreement on the factors of Acceptability and Demographic aspects, and Australian students endorsing greater disagreement on the factors of Suicide as semiserious, Religion, Lethality, Normality, Irreversibility, Aging, Individual Aspects, and Sensation seeking. A regression analysis of the SOQ factors as related to self-reported religiosity indicated that for the Singaporean students religious attendance was related to the SOQ factors of Acceptability, Mental and Moral Illness, and Lethality, while self-reported degree of religiosity was related to the SOQ factor of Religion. For the Australian students degree of religiosity was related to the SOQ factors of Acceptability, Mental and Moral Illness, and Religion.

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Mayrl, Damon. "How Does the State Structure Secularization?" European Journal of Sociology 56, no. 2 (August 2015): 207–39. http://dx.doi.org/10.1017/s0003975615000119.

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AbstractWhy do similar modern nations accord religion different roles in their public institutions? This paper engages this question by examining trends in religious instruction in the public schools of the United States and Australia from 1850 to 1950. I find that American education secularized farther and faster than Australian education because of its decentralized system of educational administration. In the United States, decentralized educational administration facilitated challenges to religious exercises by religious minorities, fostered professional development among educators, and allowed novel educational practices oriented in new educational theories rather than religion to spread. In Australia, by contrast, centralized state control over education insulated majoritarian religious exercises from minority criticism, suppressed professional development, and helped maintain traditional educational practices that sustained religious instruction. The state thus has both mediating and constitutive effects on secularization, a finding which opens new directions for research into the dynamics of secularization.

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Miller, William Watts. "The ‘Revelation’ in Durkheim's Sociology of Religion." Durkheimian Studies 26, no. 1 (December 1, 2022): 159–79. http://dx.doi.org/10.3167/ds.2022.260107.

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Abstract What was the nature of the ‘revelation’ and of the appreciation of William Robertson Smith that, in 1907, Émile Durkheim dated to 1895? This article tracks new developments in his thought after 1895, including an emphasis on creative effervescence. But there was also continuity, involving a search for origins that used the ethnology of a living culture to identify early human socioreligious life with totemism in Australia. It is this continuity, at the core of his thought after 1895, which helps to bring out the nature of his ‘revelation’ and of his homage to Robertson Smith. It also highlights a problem with his start from an already complex Australian world, yet without a suitable evolutionary perspective available to him. However, a modern re-reading can reinstate Durkheim's interest in origins, in a story of hominin/human evolution over millions of years.

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Halafoff, Anna, Kim Lam, Cristina Rocha, Enqi Weng, and Sue Smith. "Buddhism in the Far North of Australia pre-WWII: (In)visibility, Post-colonialism and Materiality." Journal of Global Buddhism 23, no. 2 (December 8, 2022): 105–28. http://dx.doi.org/10.26034/lu.jgb.2022.1995.

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Buddhism was first established in Australia through flows of migrants in the mid-nineteenth century, and is currently Australia’s fourth-largest religion. Yet Buddhists have received significantly less scholarly attention than Christians, Jews and Muslims in Australia. Previous research conducted on Buddhism in Australia has also largely centered on the southern states, and on white Buddhists. This article shares findings of archival research on Buddhism in the far north of Australia, focused on Chinese, Japanese, and Sri Lankan communities working in mining, pearling, and sugar cane industries, pre-WWII. It documents the histories of exclusion, resistance and belonging experienced by Australia’s Buddhists in the far north of Australia pre-WWII, during times of colonial oppression and Japanese internment. In so doing, this article challenges dominant narratives of a white Christian Australia, and also of white Buddhism in Australia, by rendering Asian communities in scholarship on religion in Australia more visible.

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Possamai, Adam, and Alphia Possamai-Inesedy. "The Baha'i faith and Caodaism." Journal of Sociology 43, no. 3 (September 2007): 301–17. http://dx.doi.org/10.1177/1440783307080108.

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In Australia, new immigrant and ethnic communities constitute the largest segment of the phenomenon of increasing religious diversity and change. These groups celebrate and maintain a way of life and a religious culture from elsewhere, but they are also working in Australian society: not just resisting pressures for assimilation, but helping members to translate the norms and values of their land of origin into the new Australian context. In this process, a de-secularization of the world at both local and global levels occurs; indeed, while offering support to migrants, these groups offer a site of `cultural security' to them and simultaneously promote and diffuse their religion in Australia's public sphere. This article focuses on the Baha'i faith and Caodaism; two groups with an ever-increasing growth in the Western world, and an involvement at local, national and international levels. The research shows that these two groups have had different measures of success in Australia, highlighting the fact that the de-secularization process does not have the same intensity among these groups. This article aims at finding the reason behind this difference of intensity.

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Barker, Renae. "The Place of the Child in Recent Australian Debate about Freedom of Religion and Belief." Laws 11, no. 6 (November 17, 2022): 83. http://dx.doi.org/10.3390/laws11060083.

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Political and legal debate about freedom of religion and belief (FoRB) in Australia has intensified since the same-sex marriage postal survey in 2017. Central to this debate has been children, their parents and institutions (Schools). This paper outlines the place of children in the Australian FoRB since 2017, focusing on the same-sex marriage postal survey debate and subsequent reviews into FoRB. In particular, it highlights the links drawn between same-sex marriage or marriage equality and the Safe School Coalition Australia campaign, the emphasis on parental rights in relation to education about marriage in schools, and the ongoing debate about potential reform to Australia’s suite of anti-discrimination laws, including the failed federal Religious Discrimination Bill.

40

Kabir, Nahid. "Muslims in a ‘White Australia’: Colour or Religion?" Immigrants & Minorities 24, no. 2 (July 2006): 193–223. http://dx.doi.org/10.1080/02619280600863671.

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Carey, Hilary M., and Anne O'Brien. "God's Willing Workers: Women and Religion in Australia." Labour History, no. 91 (2006): 217. http://dx.doi.org/10.2307/27516171.

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Grichting, Wolfgang L. "The Impact Of Religion On Gambling In Australia." Australian Journal of Psychology 38, no. 1 (April 1986): 45–58. http://dx.doi.org/10.1080/00049538608256416.

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Bernardelli, Luan Vinicius, Michael A. Kortt, and Ednaldo Michellon. "Religion, Health, and Life Satisfaction: Evidence from Australia." Journal of Religion and Health 59, no. 3 (April 3, 2019): 1287–303. http://dx.doi.org/10.1007/s10943-019-00810-0.

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44

Zuhroh, Ni'matuz. "PERILAKU SOSIAL BUDAYA POLITIK DAN AKTIVITAS RELIGI MASYARAKAT INDONESIA." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 1 (December 30, 2014): 35. http://dx.doi.org/10.18860/j-pips.v1i1.6811.

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<p>In order to achieve the authority cannot be separated from political culture in society, political culture according Ranney, there are two main components of political culture, namely cognitive orientations and affective orientations. Meanwhile, Almond and Verba more comprehensive reference on what formulated by Parson and Shils about classification of orientation types, that political culture contains three components as follows: cognitive orientation, affective orientation, and evaluative. In Indonesia also has various religions including Islam, Christian, Hindu, Buddha, and Konghucu. Sometimes, some people believe to witchcraft. Belief /religion of Indonesia people star from the simplest, for example fetishism, animism, pragmatism, and totemism. Belief and religion do not look traditional and modern societies even in Australia, America, and Africa totemism is a system that occupies the position as a religion and become the basis of social organization. J.G. Frezer in Totemism and Exogamy (1910)</p><p>Keywords: Political culture, System of Religion, and Witchcraft</p>

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Karimah Ismail, Napisah, Rosila Bee Mohd Hussain, Wan Kamal Mujani, Ezad Azraai Jamsari, Badlihisham Mohd Nasir, and Izziah Suryani Mat Resad. "CULTURAL AND IDENTITY SURVIVAL OF THE MALAY-MUSLIM COMMUNITY IN PERTH, AUSTRALIA." International Journal of Advanced Research 8, no. 10 (October 31, 2020): 1133–41. http://dx.doi.org/10.21474/ijar01/11944.

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This article discusses the culture of the Malay minority which migrated to Perth, Australia from the Islamic aspect of identity. The purpose of this research is to identify the form and characteristics of Islamic and Malay cultural identity of this community, based on literature collection and field study through interviews and observation in Perth. Research finds that this Australian Malay minority has an identity and culture as well as Islamic characteristics almost similar to the parent Malay community in the Malay Archipelago. They are also proud of their identity and admit that they are Malays practising Islamic teachings even though living in a Westernised country of different religions and cultures. The three elements that preserve their Malay identity are adherence to Islamic religion, practising Malay culture and communication in the Malay language. There is no hindrance for them to practise Malay culture and observe Islamic teachings as Australia adopts a multicultural policy whereby citizens have the liberty to practice their respective cultures. The Islamic characteristics overtly displayed are rituals, particularly in aspects of Ibadah (worship) and observance of Islamic events and Eid celebrations. The style of physical appearance accentuated in the traditional design of apparel and home décor reflect Islamic and Malay cultural characteristics of the Archipelago.

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Foroutan, Yaghoob. "Gender, Religion and Work." Fieldwork in Religion 3, no. 1 (July 19, 2009): 29–50. http://dx.doi.org/10.1558/firn.v3i1.29.

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This article explains the work patterns and determinants of the South Asian female Muslim migrants in the multiethnic and multicultural setting of Australia. The paper also compares the work differentials of this group of female migrants with non Muslim female migrants from the same region of birth, Muslim women from other regions of birth, other groups of female migrants, and native-born women. Accordingly, the multivariate results of this comparative analysis provide the opportunity to examine appropriately the influence of religion on the employment status of Muslim women from the South Asian region in both intra region and worldwide comparisons.

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Jiang, Liang. "Does Religious Attendance Increase Immigrant Political Participation?: A Case Study in Australia." Politics and Religion 10, no. 2 (March 6, 2017): 440–60. http://dx.doi.org/10.1017/s1755048317000049.

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AbstractThe relationship between religion and immigrant political participation has not been rigorously investigated in the literature set in Australia. In this study, I test whether religious attendance influences electoral and non-electoral participation among immigrants. Drawing on data from the 2013 Australian Election Study, I demonstrate that the impact of religious attendance on political participation may be overstated. I find that religious attendance is not significantly related to electoral and non-electoral participation among immigrants in Australia. This result may relate to three factors: the ability of religious attendance to affect immigrants’ key political resources; competition between religious and secular organizations; and the political salience of particular religious denominations within the Australian context. This study does not provide the much sought-after empirical confirmation to associational theories of political participation, but instead sounds a note of caution about the universal applicability of such theories.

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Ghafournia, Nafiseh. "Negotiating Gendered Religious Space: Australian Muslim Women and the Mosque." Religions 11, no. 12 (December 21, 2020): 686. http://dx.doi.org/10.3390/rel11120686.

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Women’s presence and role in contemporary mosques in Western countries is contested within and outside Muslim communities, but research on this topic is limited and only a few studies consider women’s roles inside mosques in Australia. There is a complex intersection of gender and religion in public sacred spaces in all religious communities, including Muslim communities. Women’s role in these spaces has often been restricted. They are largely invisible in both public sacred spaces and in public rituals such as congregational prayers. Applying a feminist lens to religion and gender, this article explores how a mosque as a socially constructed space can both enable and restrict Australian Muslim women’s religious identity, participation, belonging and activism. Based on written online qualitative interviews with twenty Muslim women members of three Australian Muslim online Facebook groups, this article analyses the women’s experiences with their local mosques as well as their views on gender segregation.

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Campion, Edmund. "God's Willing Workers: Women and Religion in Australia (review)." Catholic Historical Review 93, no. 3 (2007): 736–37. http://dx.doi.org/10.1353/cat.2007.0233.

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50

Engler, Steven. "A Review of “The Encyclopedia of Religion in Australia”." Journal of Religious & Theological Information 8, no. 3-4 (November 30, 2009): 193–94. http://dx.doi.org/10.1080/10477841003751963.

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