Дисертації з теми "Diversità religiosa"

Il tema della religione, rilevante per le sue molteplici valenze (identità, cultura, regole di vita, sfera valoriale), interessa il mondo del lavoro, in quanto luogo quotidiano e significativo d’incontro, di accoglienza, di conoscenza, di confronto, di integrazione. Questo studio si pone in maniera inter e trans-disciplinare mettendo in relazione gli studi e le riflessioni più recenti sul tema che aprono prospettive nuove agli orientamenti tradizionali provenienti dalla sociologia delle religioni, del lavoro e delle organizzazioni, con le istanze e gli interrogativi dei giuslavoristi. Il caso italiano viene quindi presentato in dialogo con i riferimenti teorici maggiormente significativi provenienti soprattutto da Paesi a più lunga e consolidata tradizione immigratoria. Le questioni relative all’oggetto di analisi si pongono sostanzialmente nell’ambito del lavoro dipendente e, sono già presenti in diversi accordi aziendali. L'analisi comparativa, pur nella diversità di norme che regolano il lavoro nei singoli Stati, evidenzia una base comune di quattro punti: • festività religiose e giorno di riposo settimanale; • tempi, spazi e modalità della preghiera; • cibo delle mense aziendali (selezione di alimenti, tempi e periodi di digiuno); • abito religioso, identità visiva e comunicazione. Partendo dal presupposto che è proprio del management supportare l’integrazione, la non discriminazione per credo religioso, bensì la messa in pratica di azioni favorevoli alla sua espressione in quanto centrali dell’identità dei lavoratori, la ricerca intende integrare, partendo dalla già difficile questione terminologica e di espressione sociale, i principali e più recenti studi internazionali sul tema, le questioni aperte soprattutto in Francia, Germania e Italia e aggiungere qualche nuova acquisizione sui già studiati CCNL italiani e accordi sindacali sull’integrazione di lavoratori con differenti identità religiose. Segue una parte empirica che, con l'intervista semi strutturata, intende dare voce ad alcuni dei principali studiosi italiani e stranieri. Un dialogo a distanza a cui hanno preso parte Massimo Ambrosini, Hicham Benaissa, Hugo Gaillard, Géraldine Galindo, Lionel Honoré, Massimiliano Monaci, Paul Morris, Vincenzo Pacillo, Pierfrancesco Stagi, Jochen Töpfer, Jean-Christophe Volia e Laura Zanfrini. E per valutare l'incidenza del tema su più vasta scala si riportano anche i punti di vista, raccolti direttamente e talora contraddittori, di alcuni noti pensatori contemporanei tra i quali Noam Chomsky e Peter Singer. Dunque il tema si inserisce nel più ampio quadro del “diversity management” e si confronta con temi delicati, non ultimo la prevenzione della radicalizzazione, che chiamano direttamente in causa e contrappongono il diritto alla sicurezza e quello di libertà religiosa. Gli studi sul tema (Bentivogli 2005; Colombo 2020; Ambrosini 2020) manifestano, inequivocabilmente, che la nostra immigrazione ha una storia recente e che un’indagine non può prescindere dagli studi prodotti in paesi di più lunga storia immigratoria, ad esempio Francia e Germania e dai fondamentali lavori della scuola di Cambridge (Hicks 2003, Syed et al., 2017), tenendo presente il punto di vista di studiosi provenienti da opposte scuole di pensiero.

Questa dissertazione elabora l’insieme di problemi e di sfide che derivano dalla connessione tra la libertà religiosa e la diversità culturale islamica, con particolare attenzione alla realtà dell’Italia. Il nuovo contesto socio-politico mondiale è caratterizzato da un’intensa pluralità culturale, dovuta ad un crescente fenomeno migratorio; è importante quindi cercare di comprendere il valore della libertà religiosa e il significato della diversità culturale. Questi due concetti si intersecano in maniera singolare in contesti democratici e laici propri degli stati europei che non possono privarsi dei principi fondanti delle loro costituzioni, ma che, al contempo sono tenuti a tutelare i diritti umani di ogni singolo individuo. Analizzando la specificità islamica, si rileva come queste considerazioni assumono delle connotazioni particolari. L’islam non è infatti soltanto una religione, ma piuttosto un insieme di codici morali, religiosi, sociali e giuridici che regolano l’intera vita del musulmano. Alcuni principi islamici risultano però non conformi ai valori manifestati dagli stati occidentali che ospitano consistenti comunità di musulmani. Quindi la libertà religiosa, uno dei diritti umani universali, uno dei fondamenti dell’Unione Europea e della democrazia, difesa dagli ordinamenti europei, deve necessariamente rispondere alla sfida islamica. Alcune questioni sollevano alcune difficoltà, in particolare quelle relative alla manifestazione delle pratiche religiose. Alcune sono già state affrontate, per esempio, esistono alcune esperienze a proposito della macellazione rituale ed in parte quella relativa al matrimonio; in tali casi, sarebbe quindi sufficiente adottare le stesse misure. Per quanto concerne altre materie, al contrario, non è ancora stata sviluppata una tendenza uniforme: gli Stati gestiscono la materia della manifestazione religiosa in maniera distinta. È questo il caso della regolamentazione del dibattito sul velo islamico, e più in generale della questione dei simboli religiosi, e quello del rispetto di festività religiose a scuola o in sede di lavoro. Attraverso la lettura di sentenze e di decisioni su casi particolari, la trattazione intende approfondire tali questioni e sollevare possibili soluzioni. L’Italia, che è ha conosciuto i primi flussi migratori relativamente tardi, non ha ancora affrontato in maniera dettagliata alcune questioni che altri stati europei, caratterizzati da una migrazione di più vecchio insediamento, hanno già dovuto esaminare. La dissertazione si divide in tre parti: la prima intende descrivere i caratteri generali relativi al diritto alla libertà religiosa ed alla diversità culturale islamica, con particolare attenzione alla realtà italiana; la seconda parte si occupa di approfondire alcune questioni che derivano dal complicato bilanciamento tra libertà religiosa e diversità culturale; un’ultima parte delinea alcuni elementi che caratterizzano la realtà del Trentino Alto – Adige. Le informazioni ed i dati sono stati tratti da libri, siti internet, riviste e giornali. Grazie alle informazioni raccolte, la dissertazione cerca di capire quali siano i limiti del diritto alla libertà religione con riferimento alla diversità culturale islamica e quali siano le sfide che, a diversi livelli, la comunità internazionale deve saper affrontare e vincere in una realtà multiculturale.

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Este trabalho tem como foco o estudo da Fraternidade Cósmica Universal, um grupo sediado na cidade de Petrópolis, Rio de Janeiro, Brasil. O grupo realiza encontros entre segmentos religiosos e não religiosos, promovendo o conhecimento, a interação e o diálogo entre as diversas tradições. O objetivo desta pesquisa foi compreender essa dinâmica. Para sua execução foram realizadas visitas ao grupo, observações, participações em suas atividades e entrevistas com seus membros efetivos e visitantes. O resultado encontra-se organizado em três capítulos. No primeiro capítulo serão abordados o diálogo inter-religioso no atual contexto do pluralismo, a questão da identidade, da busca pelo sentido e as novas configurações religiosas. No segundo capítulo serão apresentados a criação e o histórico do grupo, as atividades desenvolvidas pela casa, a dinâmica dos encontros e os espaços físicos onde ocorrem. O terceiro capítulo apresentará os personagens envolvidos nesse processo, suas trajetórias até o grupo e as funções que desempenham na construção de um espaço para o exercício do diálogo inter-religioso e na formação de uma identidade para o grupo. A análise final apresentará os elementos desta dinâmica do diálogo inter-religioso que ocorre na Fraternidade Cósmica Universal.
This research focuses on the study of the Fraternidade Cósmica Universal, a group headquartered in the city of Petropolis, Rio de Janeiro, Brazil. The group set up meetings between religious and non-religious segments, promoting knowledge, interaction and dialogue between different traditions. The purpose of this work was to understand this dynamics. For its implementation, visits were done to the group, observations, participation in activities and interviews with its members and visitors. The result of this research is organized into three chapters. In the first chapter will be addressed interfaith dialogue in the current context of pluralism, the question of identity, the search for meaning and new religious settings. In the second chapter will be presented the creation and history of the group, the activities of the home, the dynamics of the meetings and the physical spaces in which they occur. The third chapter introduces the characters involved in this process, their trajectories to the group and the roles they play in the construction of a space for the exercise of interfaith dialogue and the formation of an identity for the group. The final analysis will present the elements of the dynamics of interfaith dialogue that occurs in Fraternidade Cósmica Universal.

O propósito deste trabalho é entender até que ponto a influência da colonização brasileira interfere ou dificulta o entendimento do Ensino Religioso e o relacionamento educador(a) e educando(a) com essa realidade, já que vivemos numa capital, Salvador, com uma diversidade religiosa e cultural, de maioria afrodescendente. Convivemos com uma gama de preconceitos e intolerância religiosa que podem fazer com que as aulas de Ensino Religioso não sejam respeitadas como deveriam, bem como prejudicar a prática educativa, transformando as aulas em espaço de construção de mais preconceitos. Por esta razão, pontuamos a necessidade de uma integração entre a educação, a religião e a cultura para o discernimento entre educador(a) e educando(a), entendendo que cada um possui suas próprias experiências e convicções de vida religiosa e cultural, nas quais tolerância e ética sejam princípios básicos.
The purpose of this research is to understand to what extent the influence of Brazilian colonization interferes or complicates the understanding of Religious Teaching and the relationship between educator and student in the reality we live: a capital, Salvador, with a religious and cultural diversity, with an afrodescending majority. We live with a series of prejudices and religious intolerance that can turn the classes of Religious Teaching not as respectful as they should be, as well as to harm the educational practice, turning classes in a construction site of more prejudices. For this reason, we look at the need of integration between education, religion and culture for the discernment between educator and student, understanding that each one has his/her own experiences and convictions of religious and cultural life, in which tolerance and ethics are basic principles.

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This work is a reflection on the religious education in public schools in Goiás. We looked in on the concept of secularism as a fundamental principle of democratic governments and Re-publicans on the relationship of this principle within the Brazilian public school and all de-rived implications there. Religion is an integral element in building the identity of a people and understood as a sym-bolic system practices and beliefs relating to the invisible world of supernatural beings. Therefore, the History of Religions is also the result of social, political and economic estab-lished in a society. Faced with a series of thematic alternative, we made the deliberate choice to meet more fully the guiding material for religious education classes in public schools: the curriculum. Also examine the set of pageants, cultural, social and policies that guided the presence of religious education in public schools in Brazil. Understand the religious culture of a people is key to understanding its history. We seek to investigate the school's relationship with their social environment and social contradictions that manifest themselves in the strug-gle for a democratic school for all. The initial conflict presented in the subject of questioning part of a hypothetical-deductive reasoning. With its commitment to work is to help the Religious Education teachers from public schools in the state of Goiás can expand their benchmarks for the recognition of cultural diversity, ethnic-racial and religious that compose the Brazilian society through the curriculum. The suggested educational product is a proposed curriculum for religious education in high school under a new nomenclature: History of Religions, with input from other areas of knowledge such as history, sociology, philosophy, art, geography and language.
O presente trabalho faz uma reflexão sobre o Ensino Religioso nas escolas públicas estaduais em Goiás. Debruçamo-nos sobre o conceito de laicidade como um princípio fundamental de governos democráticos e republicanos, sobre a relação desse princípio dentro da escola públi-ca brasileira e todas as implicações derivadas daí. A religião é um elemento integrante na construção da identidade de um povo e compreendido como um sistema de práticas simbólicas e de crenças relativas ao mundo invisível dos seres sobrenaturais. Assim sendo, a História das Religiões é também o resultado das relações soci-ais, políticas e econômicas estabelecidas numa sociedade. Diante de uma série de alternativas temáticas, fizemos a opção intencional em conhecer mais a fundo o material norteador para as aulas de Ensino Religioso na rede pública: o currículo. Analisar também o conjunto das repre-sentações históricas, culturais, sociais e políticas que orientaram a presença do Ensino Religi-oso na escola pública no Brasil. Compreender a cultura religiosa de um povo é fundamental para compreender a sua história. Buscamos investigar as relações da escola com o seu entorno social e as contradições sociais que se manifestam na luta por uma escola democrática para todos. O conflito inicial apresentado na problematização do tema parte de um raciocínio hipo-tético-dedutivo. O empenho deste trabalho é colaborar para que os professores de Ensino Religioso da rede pública estadual do Estado de Goiás possam ampliar seus padrões de referência pelo reconhe-cimento da diversidade cultural, étnico-racial e religiosa que compõe a sociedade brasileira por meio do currículo. O produto educacional sugerido é uma proposta curricular para o Ensi-no Religioso no Ensino Médio sob uma nova nomenclatura: História das Religiões, com apor-te de outras áreas do conhecimento como História, Sociologia, Filosofia, Arte, Geografia e Linguagem.

Religious diversity has become a central topic in the philosophy of religion. This study proposes a methodological approach to the topic by exploring the division of tasks set out by Bernard Lonergan (1904-1984). Lonergan’s methodological framework, which he called functional specialization, provides a generic differentiation of tasks, each of which is central to the overall project of understanding religious diversity. This thesis explores the relevance and utility of functional specialization as a methodological approach to religious diversity in the philosophy of religion. [...]
La diversité religieuse est aujourd’hui une préoccupation centrale dans l’étude de la philosophie des religions. Cette étude propose une démarche méthodologique en explorant la division des tâches mise de l’avant par Bernard Lonergan (1904- 1984). La méthodologie employée par celui-ci, qu’il nomma « spécialisation fonctionnelle», permet d’établir une séparation générique des tâches, chacune d’elles jouant un rôle important dans la compréhension globale de la diversité religieuse. Cette étude illustré la pertinence et l’utilité de la spécialisation fonctionnelle en tant qu’approche méthodologique dans la philosophie des religions, et particulièrement dans l’étude de la diversité religieuse. [...]

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This work performs an analytical study of the religious conversion phenomenon. Particularly, of the factors which motivated the transit of followers of any religion to Spiritism, in Brazil. The groups under study from which new Spiritists originate have been divided in seven blocks: Catholicism, Protestantism, African-Brazilian religions, Umbanda, Asian religions, others and no religion. This analysis favors the social and psychological factors that have led an individual to change religion. By exploring the Brazilian case, this work also approaches the multiplicity of religions, sects, beliefs and religious movements present in the Brazilian scenario, within the dynamics of forces involving this religious sphere. In order to do so, a historical summary of the main religious movements in the Brazilian case is presented. The emphasis is on Spiritism in Brazil and in the world, as a means of characterizing the evolution processes of the Spiritist Doctrine and the arguments with which this Doctrine competes in this mosaic of religious convictions. The research is supported on a questionnaire distributed throughout the national territory, collecting from respondents data that allow us to qualify them under several aspects: income, education, regional location, knowledge and practice of the Spiritist Doctrine, etc. Within the consultation aspects, 18 options are suggested as reasons for the change of religion to Spiritism, and in twenty other aspects, a deepening of the option presented more often in the previous group is offered. The initial options are distributed among the most frequent reasons for religious change observed by the author in personal experience and in literature. The statistic data have been collected from more than two thousand three hundred respondents, in more than 400 municipalities, in all Brazilian states.
Este trabalho faz um estudo analítico do fenômeno da conversão religiosa. Particularmente, dos fatores que motivam o trânsito de fiéis de uma religião qualquer para o Espiritismo, no Brasil. Os grupos em estudo, dos quais são provenientes os novos espíritas foram divididos em sete blocos: Catolicismo, Protestantismo, afro-brasileiras, Umbanda, orientais, outras e, nenhuma. Essa análise privilegia os fatores sociais e psicológicos que levam um indivíduo a mudar de religião. Ao explorar o caso brasileiro, este trabalho aborda também, a multiplicidade de religiões, seitas, crenças e movimentos religiosos presentes no cenário brasileiro, dentro da dinâmica de forças que envolvem esse campo religioso. Para isso, é apresentado um resumo da história dos principais movimentos religiosos no caso brasileiro. Dá-se ênfase ao Espiritismo no Brasil e no mundo, como forma de caracterizar os processos de evolução da Doutrina Espírita e os argumentos com que a essa Doutrina compete nesse mosaico de convicções religiosas. A pesquisa se apoia em um questionário distribuído em todo território nacional, que coleta dos respondentes, dados que permitem qualificá-los sob diversos aspectos: renda, educação, localização regional, conhecimento e prática da Doutrina Espírita, etc. Dentro dos quesitos de consulta estão sugeridas 18 opções, como razões da mudança da religião para o Espiritismo e, em outros vinte quesitos, um aprofundamento da opção que, no conjunto anterior se apresentou como a mais frequente. As opções iniciais se distribuem entre as razões mais frequentes da mudança de religião observadas pelo autor em sua experiência pessoal e na literatura. Os dados estatísticos foram coletados de mais de 2.300 depoentes, em mais de 400 municípios, em todos os Estados do Brasil.

Thesis (Ph. D.)--University of Missouri-Columbia, 2007.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on September 27, 2007) Vita. Includes bibliographical references.

Dans quelle mesure la prise en compte du fait religieux, par les organisations, participe à l’émergence de nouvelles pratiques managériales ? Telle est la problématique posée par notre thèse. Celle-ci s’articule autour de cinq questions :1) Quel est l’état des représentations du fait religieux dans les organisations ? 2) Dans quelle mesure les représentations, du fait religieux, conditionnent- elles le basculement, de la prise en compte, vers un positionnement lui étant favorable ou défavorable ? 3) En quoi une répartition des organisations, par secteur, par taille…, des postures adoptées par les organisations face au fait religieux éclairerait- elle la compréhension de ce phénomène? 4) Quel est le niveau managérial le plus sollicité par les organisations pour traiter le fait religieux? 5) A quel niveau de traitement les pratiques managériales sont-elles plus appropriées pour éviter une performance réduite du capital humain ?
To what extent the inclusion of the religious fact by the organizations participates in the emergence of new managerial practices? That’s the problematic raised by our study which is built around five questions :1) What’s the state of the religious fact representations in organizations? 2) To what extent the representations of the religious fact determine the consideration's failover, positioning it in a favorable or unfavorable way ? 3) How a distribution of organizations by sector, by size ..., of postures adopted by organizations face to the religious fact would enlighten the understanding of this phenomenon? 4) What’s the managerial level the most solicited by organizations to deal with the religious fact? 5) At what treatment level, are the management practices more appropriate to avoid a reduced performance of human capital?

My thesis situates itself within the field of the Philosophy of Worldviews. Specifically, it aims to address the normative question of what the task should be of such a philosophy when faced with the problem of conflicting beliefs between religious worldviews. To answer this question, I turn to the procedure of aporetical analysis, in short, aporetics. Firstly, aporetics offers a distinct method of consistency restoration within inconsistent sets on the basis of thesis rejection and thesis modification. Secondly, aporetics leads to an understanding of the availability of aporetic exits on the basis of epistemic criteria. On the one hand, this leads us to opt for an orientational monism/pluralism, which steers the middle course between the epistemic stances of exclusivism and pluralism. On the other hand, it allows us to identify epistemic criteria for worldview acquisition on the basis of three distinct superclasses. These superclasses can be derived from Jürgen Habermas' validity claims, and applied to the self-understanding of contemporary theories of religion.

Zwischen 2001 und 2009, veränderte sich die religiöse Betreuung in portugiesischen öffentlichen Krankenhäusern von einem traditionellen Modell der Betreuung durch Kapläne, in dem Römische Katholische Kapläne die einzigen offiziellen religiösen Vertreter auf dem Krankenhausgelände waren, auf ein gesetzlich erzwungenes pluralistisches Modell, wo die religiöse Vielfalt sowohl eine Herausforderung als auch eine Ressource für religiöse Akteure bedeutet. Als Vergleichsfallstudie von drei High-End, öffentlichen Universitäts Krankenhäusern in Portugal zeigt diese Dissertation, dass die Bestimmung von religiöser Unterstützung strittig wurde, sobald die durch die Römische Katholische Kirche ausgeübte Dominanz in dem speziellen Fall des religiösen Beistands in Krankenhäusern durch Gesetzesänderungen in Frage gestellt wurde, die noch nicht vollständig umgesetzt sind. Rechtsänderungen in Richtung eines Übergangs zwischen traditionellen Kaplansämtern und Leistung Geistiger und Religiöser Unterstützung produzierten unterschiedliche Ergebnisse in den drei untersuchten Fällen in dieser Dissertation. Jede Gruppe religiöser Vertreter innerhalb jedes Krankenhaus hat gezielt lokale Aufträge ausgehandelt, um Ihre strategischen Ziele zu erreichen. Dieses divergierende Muster ist das wichtigste Forschungsrätsel in dieser Studie. In der vorliegenden Arbeit wird vorgeschlagen, dass die religiöse Betreuung in öffentlichen Krankenhäusern entlang von vier Dimensionen betrieben wird: das Niveau der organisatorische Integration der religiösen Hilfeleistungen, deren strategischen Ausrichtung, deren institutionelle Untermauerung und deren Kognitiven Orientierungen. Diese Dimensionen bestimmen zu einem großen Teil, die Muster des strategischen Handelns der religiösen Vertreter in Krankenhäusern. Die vorliegende Arbeit stellt fest, dass jeder der drei untersuchten Fälle, obwohl integriert in einem einzigen rechtlichen und operationellen Rahmen, in seinem Niveau der organisatorischen Integration divergiert und das dass die Kernursache aller folgenden Unterschiede zwischen den anderen Dimensionen ist.
Between 2001 and 2009, religious assistance in Portuguese public hospitals moved from a traditional chaplaincy model, where Roman Catholic chaplains stood as the only official religious representatives within hospital premises, to a legally enforced pluralistic model where religious diversity is both a challenge and a resource to religious actors. As a comparative case study of three high-end, public university hospitals in Portugal, this dissertation shows that religious assistance provision became contentious as the dominance exerted by the Roman Catholic Church in the specific case of religious assistance within hospitals was challenged by legal changes which are not fully implemented. Legal change towards a transition between traditional chaplaincies and Spiritual and Religious Assistance Services produced divergent results across the three cases studied in this dissertation, as the set of religious representatives within each hospital negotiated through specific local orders in order to achieve strategic goals. This divergent pattern is the most important research puzzle in this study. In this dissertation, it is proposed that religious assistance in public hospitals operates along four dimensions: the level of organizational integration of religious assistance services, their strategic orientation, their institutional underpinnings and their cognitive orientations. These dimensions determine, to a large extent, the patterns of strategic action by religious representatives within hospitals. This dissertation finds that each of the three cases studied, while integrated in a single legal and operational framework, diverge in their level of organizational integration and this is the core cause of all remaining differences across other dimensions.

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Brazil is considered a multicultural country which has in its composition the most varied ethnic groups and religious creeds, where pantheism, monotheism, polytheism, spiritualism, atheism, among other forms of religious expression go hand in hand, on the streets , at work, in relationships, in the home and in schools. The Constitution of this country, defines it as a Secular State, or a State officially neutral regarding religious matters and should not support certain religions at the expense of others. In this sense, the objective of this study is to analyze the Religious Education, its fundamentals and prospects facing the Brazilian cultural diversity, to understand whether they meet the principle of secularism present in our legislation. Believing it takes a paradigm for analyzing the empirical Religious Education, this study addresses the issue from the model of the state of São Paulo. Thus, the specific objectives of this study are: conduct a study of the laws relating to Religious Education in Brazil and in São Paulo; analyze the curriculum and materials used in the lessons of Religious Education in the State of São Paulo, noting the elaboration of these, there was compliance with the principle of Secularism by the state in the face of cultural and religious plurality. This is an exploratory, descriptive and analytical, which uses the methods of survey and literature review and survey and document analysis. The analysis makes use of the qualitative approach. Religious Education needs to be analyzed and discussed, without partisanship or interests. Only then will this secular character in real state and the rights of citizens or religious denominations will actually be respected.
O Brasil é considerado um país multicultural que possui em sua composição as mais variadas etnias e credos religiosos, onde o panteísmo, monoteísmo, o politeísmo, o espiritismo, o ateísmo, entre outras formas de manifestação religiosa caminham lado a lado, nas ruas, no trabalho, nos relacionamentos, dentro dos lares e nas escolas. A Constituição deste país, o define como um Estado Laico, ou seja, um Estado oficialmente neutro com relação às questões religiosas e que não deve apoiar a determinadas religiões em detrimento das demais. Neste sentido, o objetivo geral deste estudo é analisar o Ensino Religioso, seus fundamentos e perspectivas frente à diversidade cultural brasileira, para entender se atendem o princípio da laicidade presente em nossa legislação. Acreditando que é preciso um paradigma empírico para analisar o Ensino Religioso, este estudo aborda a questão a partir do modelo do Estado de São Paulo. Assim, os objetivos específicos deste estudo são: realizar um estudo das legislações referentes ao Ensino Religioso no Brasil e no Estado de São Paulo; analisar o currículo e o material utilizado nas aulas de Ensino Religioso no Estado de São Paulo, observando se na elaboração destes, houve a observância do princípio de Laicidade por parte do Estado diante da pluralidade cultural e religiosa. Trata-se de um estudo exploratório, descritivo e analítico, que utiliza os métodos de levantamento e revisão bibliográfica e levantamento e análise documental. A análise dos dados faz uso da abordagem qualitativa. o Ensino Religioso precisa ser analisado e discutido, sem partidarismo ou interesses. Somente assim este caráter laico será real no Estado e os direitos dos cidadãos ou das denominações religiosas serão realmente respeitados

Darbe kalbama apie religinės įvairovės reprezentavimą Lietuvos internetinėje erdvėje: diskutuojama apie religinės įvairovės procesą šiuolaikinėje visuomenėje ir ypatumus Lietuvoje. Taip pat kalbama apie žiniasklaidos ir religijos santykius bei konfliktus. Pristatomi ir analizuojami tyrimo, kurio metu buvo nagrinėjami dviejų lietuviškų internetinių naujienų portalų publikuojami straipsniai apie įvairias religines bendruomenes, duomenys. Tyrimo rezultatai parodė, jog pasirinkti internetiniai naujienų portalai tinkamai nereprezentuoja religinės įvairovės, daugiausiai teigiamai vaizduoja dominuojančią religinę bendruomenę ir itin neigiamai reprezentuoja naujuosius religinius judėjimus.
This paper presents various aspects of representation of religious diversity in Lithuanian online media. There is a discussion about religious diversity process in today's society and various aspects of this process in Lithuania. Also there is spoken about media and religions cooperation and conflicts. Paper presents the results of a study, which analyzed two Lithuanian online news portals. Study showed, that the religious diversity in the selected online news portals are not adequately represented. Also, it is important to note that the dominant religious community were portrayed more positively than negatively and new religious movements were portrayed very negatively.

Cette thèse examine les réponses que le culturalisme libéral et le républicanisme néo-romain donnent à la question de savoir quelle position l’État démocratique doit adopter dans des contextes caractérisés par la présence d’individus et de groupes ayant des engagements culturels et religieux différents de ceux de la culture et de la religion majoritaires. Notre étude constitue un exercice de reconstruction théorique original et comparatif de la réponse apportée à cette question par huit théories politiques dominantes se situant au sein de ces deux courants. En ce qui concerne le culturalisme libéral, la thèse examine les réponses apportées par la théorie du droit des minorités (Kymlicka), la théorie perfectionniste (Raz), la théorie nationaliste (Tamir) et la théorie neutraliste (Patten). Pour ce qui est du républicanisme néo-romain, la thèse examine la théorie de la liberté et du gouvernement (Pettit), la théorie délibérative (Maynor), la théorie critique (Laborde) et le patriotisme républicain (Viroli, Habermas et Laborde). Cette recherche se veut une contribution à la clarification et systématisation de ces théories, et une défense de l’idée selon laquelle le libéralisme et le républicanisme sont tous deux philosophiquement compatibles avec la prise en compte gouvernementale de la diversité culturelle et religieuse, notamment en raison de l’adaptation de leurs principes fondamentaux à la réalité pluriculturelle contemporaine
This dissertation examines the responses that liberal culturalism and neo-Roman republicanism provide to the question of what position the democratic state should adopt in contexts characterized by the presence of individuals and groups who have different cultural and religious commitments to those of the majority culture and religion. Our study consists of an original and comparative theoretical reconstruction of the answers given to this question by eight dominant political theories within these two currents. Concerning liberal culturalism, this dissertation examines the answers given by the liberal theory of minority rights (Kymlicka), the perfectionist theory (Raz), the nationalist theory (Tamir) and the neutralist theory (Patten). Regarding the neo-Roman republicanism, this dissertation examines the theory of freedom and government (Pettit), the deliberative theory (Maynor), the critical theory (Laborde) and the republican patriotism (Viroli, Habermas and Laborde). This research is intended to contribute to the clarification and systematization of these theories and defend the idea that liberalism and republicanism are both philosophically compatible with the government consideration of cultural and religious diversity, in particular because of the adaptation of their fundamental principles to the contemporary pluricultural reality

Three questions command even greater attention today, as over forty countries, including many Muslim-majority states, unite against Daesh (the so-called ‘Islamic State'): How do Muslims relate to the Muslim ‘other'? How do Muslims relate to the religious ‘other'? What role can Muslim religious education play in fostering peace? Islam and Muslim education are suspected of promoting intolerance. This thesis investigates a group of Shia Ismaili Muslim trainee-teachers' attitudes to plurality in their religious education programme. The Secondary Teacher Education Programme (STEP) is a two-year postgraduate course of the Ismaili Muslim community to train religious education teachers. STEP, a novel development in Muslim education, experiments with an innovative pedagogical approach to plurality. The research spanning over three years involved in-depth interviews, focus group, observations and textual analysis. 21 trainee-teachers from 13 different countries participated in the study. Alan Race's (1983) typology ‘inclusivismexclusivism- pluralism' serves as a key theoretical lens through which to examine attitudes to religious others. The thesis argues that a ‘rooted religious pluralisation' is taking place in the Ismaili community facilitating the emergence of the ‘tradition' of pluralism in the community. The study shows that initially, the participants were inclusive of other religious communities and worldviews on ‘theological', ‘humanistic' and ‘instrumental' grounds, but were selective about how they embraced it. Many of them believed that their religious perspective exceptionally equipped them over their religious ‘other'. Gradually, STEP's ‘civilizational, normative and humanistic' approach cultivated an ‘academically informed pluralism' in most trainee-teachers. It strengthened their Ismaili Muslim identity on the one hand and generated an appreciation for diversity on the other. The individuals developed not only greater socio-cultural and historical awareness of religion, but also their ability to make a space for faith academically. It cultivated in the participants a degree of ‘inter-tradition competence' and ‘intra-Islam competence'. The individuals were not ‘pluralist angels', but they discursively participated in pluralism. The present study makes three key contributions. Firstly, this is the first study to propose the thesis of ‘rooted religious pluralisation'. It identifies the key features and tendencies inherent in a religious community's engagement with diversity through a five-dimensional working framework. Moreover, as a study of the socio-cultural process of ‘intra-faith pluralisation' in Muslim religious education setting, it is unique. It is about making sense of the everyday experiences of the Muslims who encounter diversity within their own faith. The thesis identifies various stages involved in the process of developing intra-faith competence and provides tools and vocabulary to discuss them meaningfully. Moreover, the study suggests the possibility of a Muslim education that can play a vital role in combating extremism and sectarianism. Current scholarship does not sufficiently take account of new and thought-provoking pedagogical developments in Muslim education. There is a dearth of studies on Muslim faith communities' efforts to build ‘intra-Islam competency' in their followers through faith-based education. The literature is also silent about how Ismaili Muslims handle differences among themselves regarding matters of faith, how they view differences within Islam and relate to wider religious plurality. Thus, the study contributes to a niche in the existing literature on religious pluralism.

This thesis addresses the existential challenges and opportunities posed by religious diversity. It argues that philosophical engagements with diversity misrepresent and obstruct full engagement with it. The thesis reconceptualises diversity from a Kierkegaardian perspective, sensitive to the existential dimensions of religion and focused on religious commitment. Drawing on features of Kierkegaard’s description of religious faith, particularly uncertainty, risk, paradox and transcendence, it proposes that an authentic, Christian response to religious diversity is one of unbounded commitment. It is unbounded in that it is an absolute, boundless commitment and deep fidelity to God’s revelation, but entails a venturing, boundary-crossing, radical openness to finding this in sites of offence. This is grounded in the idea of horizontal transcendence: that subjectivity and selfhood are called into being by the presence of inassimilable others that invite one beyond one’s boundaries in deep relationships and substitutionary love. Deep engagement with religious others goes to the heart of faith in Christ as well as expressing fundamental truths about the human situation itself. A concluding sketch is provided of how deep interreligious encounter can be achieved through indirect communication focused on the character of the participants.

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

Thesis (DTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: Due to the consciousness of religious pluralism and the need for peace amongst the religious communities of the world, the researcher considered, and herewith presents, the arguments for and against each of three traditional theological models for evaluating the relation between Christianity and other religions. Although this theological debate about the truth and salvific value of non- Christian views of life is important, and although the three approaches discussed each brings out important aspects that have to be considered in this debate, they were found to be limited in an important respect, namely, that they do not suggest practical strategic solutions for how Christians should relate to people who hold beliefs that differ from their own. With reference to the notion of an “ethic of embrace,” drawing on a number of New Testament texts as interpreted by theologians like Hans Küng, Miroslav Volf, Harold Nethland, Sam Storms, and Robert H. Stein, to name but a few, a strong case could be made for the necessity of such an ethic as a guideline for how the churches should interact with those who do not share their faith. It could be concluded that each of the three theoretical models, Particularism, Inclusivism and Pluralism, needs to be reconsidered from the perspective of an ethic of embrace. The researcher therefore inquired into the extent to which each of the theoretical models can be reconciled, and can indeed support and undergird, an ethic of embrace. Since, at least at face value, Particularism seems to raise most questions in this regard, it received particular attention. It was concluded that, also when applied in the context of the Particularist model, the ethics of embrace is the missing link that can help influence religiously motivated conflicts in a positive way. This allows for a more peaceable praxis as it not only addresses religious conflict in the world, but can also enable the Particularistic model to foster peace among religions and therefore, indirectly, peace among the nations of the world. The themes of reconciliation, tolerance, forgiveness and hospitality, which are interconnected with an ethic of embrace form an important part of chapter 5, with its focus on the truth and salvific significance of Jesus Christ reflected in his life as portrayed by Biblical witnesses. It is argued that He is not only the truth, or the one who spoke about the truth and his salvific significance, which is of central importance to the Particularistic model, but was able to demonstrate its practical application through the life He lived among humans. He demonstrated practically how the neighbour can be embraced in accordance with a particular understanding of the will of God.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die potensiaal van ’n etiek van omhelsing (“embrace”) aangesien drie tradisionele modelle in die teologie van die godsdienste, naamlik Partikularisme, Inklusivisme en Pluralisme, nie voldoende is om vrede tussen die verskillende gelowe van die wêreld te bevorder nie. Argumente ten gunste van en teen elke model, sowel as hulle sterk en swak punte, word behandel om duidelik aan te toon dat nie een van die drie modelle genoegsame praktiese strategiese metodes oplewer nie. Nadenke oor die waarheidsgehalte en moontlike verlossingskrag van nie-Christelike godsdienste, en oor Christene se wyse van interaksie met mense van ander gelowe, verskaf opsigself nie die nodige vrugbare praktiese riglyne nie. Met betrekking tot die idee van ’n etiek van omhelsing, het verskeie teoloë, waaronder Hans Küng, Miroslav Volf, Harold Nethland, Sam Storms, en Robert H. Stein, om net ’n paar te noem, sterk konstruktiewe argumente ontwikkel wat die idee van ’n etiek van omhelsing ondersteun en bevorder in verband met Christene se verhouding met mense van ander gelowe. Hierdie studie argumenteer ten slotte dat die drie teologiese modelle wat ondersoek is ’n etiek moet heroorweeg van ’n verhouding van omhelsing teenoor mense van ander gelowe, indien hulle tot vrede tussen mense van verskillende gelowe wil bydra. Die navorser ondersoek ook tot watter mate die drie modelle met ’n etiek van omhelsing versoen kan word. Aangesien Partikularisme skynbaar meer vrae in hierdie verband oproep, word dit veral deurdink. Die navorser kom dan tot die gevolgtrekking dat die etiek van omhelsing, in die konteks van Partikularisme, dalk die verlore skakel is wat, ook vir die Partikulariste, geweld onder die verskillende gelowe kan teenwerk. Dit kan moontlik nie slegs vreedsame verhoudings tussen die verskillende gelowe teweegbring nie, maar ook daartoe bydra dat Partikularisme in die teologiese debat tot geloofsvrede kan bydrae. Versoening, vergifnis, gasvryheid en toleransie is temas wat in verband met ’n etiek van omhelsing ter sprake kom, en vorm belangrike aspekte van hoofstuk 5, aangesien dit nie net in abstrakte sin die waarheidsgehalte en verlossingskrag van Christus sterk beklemtoon nie, maar ook die wyse waarop dit in sy lewe, soos die Bybelse getuies dit narratief skets, in ’n praktyk van omhelsing van die medemens gestalte gevind het.

What makes Istanbul special and unique, is not its beauty, but the memories, the good and the bad of people who once lived there and were forced to leave for different reasons. This is something that people could realize as soon as they visit Istanbul and talk to the remaining minority populations who have faced bigotry, prejudice and persecution. Those have kept alive the real meaning of this metropolis. It is the multicultural and cosmopolitan character and especially the religious pluralism and diversity which still manages somehow to survive and characterizes the city and life in it, making it unique and offering a perfect symbolism since Turkey and especially Istanbul has become a significant mediator between the West and the East. Even though the figures have been dramatically changed and decreased, the city has retained some of its multicultural character, and still hosts some of the most important religious institutions. This is the main theme of this thesis, the history, the problems and the panorama of the life in the multicultural Istanbul. It is an overall view on different areas where population from different religious and cultural backgrounds co-existed for years and have a great historic meaning. The mahalles that will be examined in this study are those of Fener, Balat, and Ortakoy from the European side and Kuzguncuk from the Asian one. This thesis will try to highlight the main events which led to the alienation and the shrinkage of the religious populations in Istanbul, and will present a report on the current situation and projects which promote the religious diversity and aim to restore, partly, the glory of the multicultural past. Why nationalism prevailed and how did its predominance affect the multicultural Istanbul? What is the current situation in the neighborhoods which used to or still host populations from different religious backgrounds, and how do the recent cultural initiatives aim to bridge the gap that hatred and policies created?

The Association for Spiritual, Ethical, and Religious Values in Counseling (ASERVC) identifies 9 core competencies for integrating spirituality/religion into practice. Previous research indicates that some mental health professionals have experienced discomfort when considering the balance between religious ideology (RI) and scientific orientation (SO) in their practice. However, no research exists assessing this potential for cognitive dissonance among mental health professionals nor has there been a test of the relative influence of RI/SO on approval of ASERVC competency integration into counselor training. Therefore, the purpose of this quantitative study was first to assess RI/SO cognitive dissonance and, second, to test RI/SO relative to ASERVC competency integration. The Religious Ideology, Scientific Orientation, Conflict Questionnaire and Core Competency Questionnaire was administered to a random sample of American Psychological Association and American Counseling Association professionals. The results from t tests revealed a significant difference in cognitive dissonance with higher scores on both RI/SO associated with greater dissonance. Multiple regression analysis revealed neither RI nor SO predict competency approval. Findings suggest an important social-change implication: Counselors may not perceive a conflict between RI and SO and, therefore, may be willing to accept the integration of the ASERVC competencies into their training. Implications also include changes in curricular requirements within academic programs that train counselors, social workers, and psychologists to integrate these competencies; considerations for ethical guidelines addressing religious and spiritual diversity; and the development of continuing education coursework pertaining to spiritual and religious diversity competencies.

This thesis deals with the current situation of denominational religious education in Austria and the question of its future. The situation will be described including the historical development of the relationship between religion and politics and the legal framework of religious education in Austria. Afterwards models and systems of religious education in other European countries will be discussed. A major part of the thesis deals with challenges and recent developments of denominational religious education in Austria. This current situation will be discussed then against the historical background of the relationship between politics and religion in Austria. Afterwards the Austrian situation will be compared to other models in Europe to find out about similarities and differences. The final conclusion outlines what denominational religious education in Austria can learn from other systems in Europe and what are some ways it can be adapted to a more religiously diverse and secular Austria in the future.

The dispute over the place, accommodation and tolerance of religion and religious expression in South African public schools, as well as globally, has been vehement. This is, to some extent, because public schools reflect the multicultural and religious societies in which they are found. In addition to their diverse backgrounds, public schools in South Africa and elsewhere are dominated by Christianity, with most people claiming allegiance to it and, sometimes, discriminating against the other minority religions. This has led to governments developing a plethora of legislation, policies and regulations to redress the dominance, unequal treatment and discrimination of the dominant religion. This study was undertaken to answer the question: “How do public schools promote the learners’ right to freedom of religious expression?” This interpretive multisite case study explored the experiences of the SGB chairpersons, principals, Life Orientation educators and learners at three public secondary schools in the Bohlabela District of the Mpumalanga province of South Africa. The research used interviews, document analysis and observations to elicit the participants’ views and understandings of how their various schools’ religious observance policies promoted the learners’ right to freedom of religious expression. The findings revealed that most schools have not changed the way they conduct religious observances since the promulgation of the National Policy on Religion and Education of 2003. Moreover, learners still experience religious intolerance and religious discrimination because schools promote single-faith religious observances.
Dissertation (MEd)--University of Pretoria 2021.
pt2021
Education Management and Policy Studies
MEd
Unrestricted

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The religious diversity in Brazil in the second half of the twentieth century became progressive and moved at enormous speed. Given that, the process of diversification and pluralism of the Brazilian religious field has been considered in the scenario nowadays, creating new ways of thinking and of expressing religious faith. During that time, among the Baptists living in Belo Horizonte, specifically in the neighborhood called Lagoinha; a new religious organization emerged, the so-called Lagoinha Baptist Church (IBL). In its early days, even though carrying "the Baptist name", this new church took a very singular dynamic form of church liturgy known as " revival/awakening" or "charismatic," whose religious message and practice emphasized and highlighted the manifestation of "spiritual gifts" and experiential "awakening " as the evidence of" baptism in the Holy Spirit. " per se. As a result, there were reactions from the traditional Baptists because the IBL manifestations were deemed as similarly closed to another religious movement so-called Pentecostalism, which differs from those practices adopted by the Baptists from Minas Gerais, deemed as historic and traditional. As result of this new church engagement to Revivalism/Awakening and charismatic practices, the IBL achieved theological, organizational and administrative independence and autonomy. Consequently, the IBL was excluded from the list of cooperating and co-partners Baptist churches of the Brazilian & Mineira Baptist Convention. This church took a religious structure characterized by Revivalism and traces of the Pentecostalism movement within the Baptist denomination. These new traces and paradigms of the IBL were chosen to be analyzed in this paper. However, this thesis takes into account sociological studies regarding religion per se. In other words, the thesis wants to explore how the changes that occurred at IBL are intrinsically correlated to theories of cultural and socio-cultural symbolism. That is to say IBL history and identity are related to the processes of urbanization and modernization of society, which fostered the emergence of more flexible, adaptable and in constant changes of religious forms. Therefore, from this correlation we would like to postulate that the IBL is a religious organization, hybrid, changeable/adjustable, and "broadcasted" with an identity that makes and remakes it, as IBL is being adjusted to a kind of culture that is at the same time, urban, evangelical, technological, broadcasted and well advertised.
A diversidade religiosa brasileira na segunda metade do século XX tornou-se progressiva e tomou enorme velocidade. Com isso, o processo de diversificação e pluralização do campo religioso brasileiro começava a ganhar o contorno atual, abrindo espaço para novas formas de crer e de expressar a fé religiosa. Nessa mesma época, entre os batistas de Belo Horizonte, no bairro da Lagoinha, surgia uma nova organização religiosa, a Igreja Batista da Lagoinha (IBL). Já em seus primeiros dias essa nova igreja assumiu um dinamismo próprio de igrejas conhecidas como avivadas ou carismáticas , cuja mensagem e prática religiosa reforçavam, por meio de dons espirituais e de experiências extáticas , a evidência do batismo no Espírito Santo . Houve reações por parte dos batistas tradicionais, pois a IBL manifestava-se, por um lado, mais próxima de uma religiosidade em processo de pentecostalização e, por outro, mais distante daquela adotada pelos batistas mineiros, identificados como históricos. Esta nova igreja, devido ao seu engajamento no avivalismo e nas práticas carismáticas, alcançou independência teológica, organizacional e administrativa, pois foi excluída do rol das igrejas batistas cooperadoras da Convenção Batista Mineira e Brasileira. É essa igreja que assumiu uma forma religiosa avivada e que desenvolveu o processo de pentecostalização entre os batistas que escolhemos analisar neste trabalho. Entretanto, a análise que realizamos e que se embasou nos estudos da sociologia da religião, nas teorizações da cultura e na simbologia sociocultural, mostrou que as modificações ocorridas na trajetória e na identidade IBL, são correlatas aos processos de urbanização e modernização da sociedade e ao surgimento de formas religiosas, mais flexíveis, adaptáveis e em constante reconfiguração. Portanto, a partir dessa correlação é que podemos afirmar que a IBL é uma organização religiosa híbrida, mutacional, midiática e com uma identidade que se faz e refaz, já que ela está se ajustando a um tipo de cultura que é, ao mesmo tempo, urbana, gospel, tecnológica, mercadológica e comunicacional.

Numerous incidents regarding the mismanagement of learners rights to freedom of religion have occurred in public schools in South Africa. South African school principals (managers) and their respective school governing bodies have been accused by parents, learners and educational authorities for violating learners constitutional rights to freedom of religion. Legal cases regarding such incidents have been brought to the attention of the Constitutional Courts of South Africa. The infamous case, Pillay v MEC for Education, KwaZulu-Natal 2006 6 SA363 (N) (Pillay High Court) is a prime example, whereby the Constitutional Court of South Africa ruled that schools, should consider an accommodation clause whereby parents and learners can request its implementation. Based on the court s ruling, South African schools need to embrace and value that learners are now afforded with an opportunity to express their religious and cultural beliefs within a school environment that displays a society as visualised in the South African Constitution (Republic of South Africa, 1996a). Although the above case has set a definite benchmark which public schools can take cognisance of, the researcher has noticed that South African school principals and their respective school governing bodies are still struggling in managing different religious diversities within their school milieus. This statement is based on the fact that various media reports regarding the mismanagement of learners rights to freedom of religion have been brought to the attention of the media, irrespective that South Africa is a well-established democracy. The researcher s interest was embedded in exploring effective ways in which school principals can manage the diversity of religions within their surrounding milieus and ultimately build a democratic school environment where learners from different religions can feel free and secure in having their beliefs, religion and culture recognised, respected and accommodated. The aim of this particular study was to investigate how principals manage the religious diversity of learners in their respective schools. The following objectives encapsulated this research: ? To determine the nature and essence of religious diversity in public schools; ? To determine the perceptions of school principals and SGBs regarding the management of religious diversity; and ? To provide guidelines to school managers and SGBs on how to manage religious diversity effectively in schools. A qualitative approach was selected for this study. Individual semi-structured interviews were conducted with four school principals and their school governing body chairpersons in the Boksburg area of the province of Gauteng. Data collection methods consisted of individual one-to-one interviews conducted by the researcher in a location that was convenient and appropriate for each principal and chairperson. Document analysis was another method of data collection, which assisted the researcher in seeking whether documents complied to the South African Constitution (Republic of South Africa, 1996a) and whether religious policies of the sampled schools were formulated making use of the stipulations within the framework of the South African Constitution, South African Schools Act and the National Policy on Religion and Education. Document analysis also underpinned whether such policies made use of an accommodation clause whereby parents and learners could apply in order to have their religious beliefs acknowledged and accommodated. From the research it emerged that school principals and their SGBs are indeed struggling in managing religious diversity within their respective school environments. It became apparent that principals lacked a clear understanding of the constitutional right to freedom of religion and implemented religious policies that contradicted the stipulations contained in the South African Constitution (Republic of South Africa, 1996a) as well as the provisions in the South African s Schools Act, (Republic of South Africa 1996b).
Dissertation (MEd)--University of Pretoria, 2015.
Education Management and Policy Studies
MEd

This dissertation explores the reconfiguration of religion in modern global society with a focus on Koreans’ use of the category of religion. Using textual and structural analysis, this study examines how the notion of religion is structurally and semantically contextualized in the public sphere of modern Korea. I scrutinize the operation of the differentiated communication systems that produces a variety of discourses and imaginaries on religion and religions in modern Korea. Rather than narrowly define religion in terms of the consequence of religious or scientific projects, this dissertation shows the process in which the evolving societal systems such as politics, law, education, and mass media determine and re-determine what counts as religion in the emergence of a globalized Korea. I argue that, ever since the Western notion of religion was introduced to East Asia in the eighteenth and nineteenth centuries, religion was, unlike in China and Japan, constructed as a positive social component in Korea, because it was considered to be instrumental in maintaining Korean identity and modernizing the Korean nation in the new global context. In twentieth century Korea, the conception of religion was manifest in the representation of the so-called world religions such as Buddhism and Christianity, which were largely re-imagined as resisting colonialism and communism as well as contributing to the integration and democratization of the nation-state. The phenomenal clout and growth of Korea’s mainstream religions can be traced to an established twofold understanding that religion is distinctive, normal, and versatile, while indigenous traditions and new religious groups are abnormal, regressive, and even harmful. I have found that, since the late 1980s, a negative re-formation of religion has been widespread in the public sphere of South Korea, with a growing concern that religion may harbor a parochial attitude against the nation’s new strategies of development. Religion has been increasingly signified as antisocial, conflictual, and sectarian in newly globalized South Korea, because structuralized religious power, in particular that of Protestantism, gets in the way of autonomous evolvement of the secular societal institutions. As such, I conclude by suggesting that the definition of religion was multiply appropriated by the differences in local particularization in contemporary global society. Insofar as religion is regarded as incompatible with the changed location of the national society in the new global society, the semantics assigned to what is called religion continues to be degraded in contemporary South Korea.

The Census of Religious Worship of 1851 was a unique attempt to collect information about the nation's religious practice in the middle of a century of great social, economic and political upheaval. By 1851, a period of intense urbanisation had resulted in the country's urban population exceeding that in rural areas. Warwickshire can be considered as a microcosm of England as a whole, with its mixture of rural and urban landscapes and agricultural and industrial employment. This study attempts to investigate how far the Religious Census helps to illustrate the nature and extent of religious diversity. From the survey of the extensive literature emerge a number of significant questions about the reliability of the Census. This study is rooted in the geographical, socio-economic and religious contexts of Warwickshire in the middle of the nineteenth century, drawing original raw material from transcriptions of the Warwickshire returns of the Religious Census. The spatial distribution of these differences is analysed through a comparison of distribution maps. It is possible to observe the results of the attempts of the Church of England as it struggled to maintain its position as the Established Church, as well as responding to criticisms. There is evidence that the Church of England in Birmingham was faring much better than in other urban-industrial centres, while in rural Warwickshire, clerical abuses such as pluralism and nepotism were being addressed. We can also see the rapidly developing diversity of religious provision in the proliferation of Nonconformist sects and denominations during the first half of the nineteenth century. The results of the Census reveal the variety of provision of accommodation for worship, including Sunday Schools, variations in attendance and worship provided and also demonstrate clearly the variety of religious experience in rural and urban areas in the county which the different denominations offered.

This chapter investigates the relationship between the official aims and intentions of Religious Education (RE) in Sweden and the pupils’ attitudes. In Sweden, as in several Western countries, there is a growing recognition that teaching RE may contribute to social cohesion in an increasingly diverse society. This chapter argues that it is also necessary to take into account the cultural context in which the education takes place, for instance that Sweden has developed over a short period from a fairly monocultural society with a Lutheran state church to a religiously and culturally more diverse society, and that the country can be seen as highly secularised on an individual level. The aims of RE are investigated through analysis of official documents and the pupils’ attitudes are investigated by means of survey data from a nationally representative classroom questionnaire along with observations from focus group interviews with pupils in upper secondary school, aged 18–19 regarding attitudes towards RE and religious and cultural diversity. The chapter concludes that it is difficult to attain the lofty aims of intercultural understanding through RE teaching, especially among pupils who see themselves as nonreligious. It suggests utilizing the said gap between religious and nonreligious pupils.
Silence, conflict or exoticism? Views of religion and Religious Education among senior high school students and teachers in multicultural Sweden
Impact of Religion

Cette thèse met en lumière la confiance dans les nouvelles relations entre un subordonné et sa hiérarchie qui s’établissent après une fusion-acquisition (fusac) dans un pays émergent multiculturel. Un grand nombre de chercheurs s’est intéressé à la question du taux d’échec de plus de 50% des fusac. De nombreuses difficultés caractérisent le processus d’intégration d’une entreprise après son acquisition, y compris pour les employés. L’établissement de la confiance est un facteur clé du succès. S’appuyant sur des travaux effectués sous l’angle culturel des fusacs, ces trois essais traitent d’une lacune dans la connaissance de la dynamique de confiance et de la dynamique culturelle lors de l’intégration d’entreprises dont le personnel est multiculturel. L'essai 1 développe un cadre théorique pour l’étude de la confiance d’un subordonné issu d’une entreprise multiculturelle acquise envers la direction des acquéreurs étrangers, sur la base de la similitude ethnique ou religieuse. L’essai 2 teste plusieurs hypothèses sur la (dis)similitude religieuse et la confiance à partir du cadre théorique élaboré, modérées par trois facteurs spécifiques à l’acquisition. L’essai 3 examine la dynamique culturelle et la dynamique de confiance au travers de deux études de cas : une acquisition malaisienne locale comparée à l’acquisition d’une entreprise malaisienne par une entreprise sud-africaine. L’analyse par abduction de 35 interviews d’employés des entreprises acquéreuses et acquises met en évidence que la perméabilisation des frontières managériales a facilité le développement de la confiance entre les subordonnés et leur direction
This dissertation illuminates trust in new subordinate—leader relationships arising from mergers and acquisitions (M&As) in multicultural emerging economies. A large body of researchers has probed the notorious M&A failure rate of over 50%. Complexity and uncertainty characterize post-acquisition integration including for the personnel. Trust is a key success factor. Building on research into the cultural perspective of M&As, three related essays address a knowledge gap in trust and cultural dynamics when integrating firms with multicultural personnel. Essay 1 develops a theoretical framework of multicultural acquired-firm subordinate trust in foreign acquirer leaders, based on ethnic or religious similarity. The M&A concept of multiculturalism is combined with self-categorization and similarity-attraction theories to explicate how subordinates alleviate integration uncertainty to develop trust. Essay 2 tests religious (dis)similarity—trust hypotheses from this framework, moderated by three acquisition-specific factors. Policy-capturing data from 411 multifaith Malaysian personnel demonstrates the nuanced role of religion as a catalyst (constraint) of trust in cross-border M&As. Essay 3 examines the cultural and trust dynamics in two case studies, comparing a domestic Malaysian acquisition and a South African—Malaysian acquisition. Abductive analysis of 35 interviews of acquirer and acquired-firm personnel reveals that managerial boundary spanning facilitated subordinate—leader trust development. Paradoxically, integrating the domestic rather than cross-border acquisition was more complex when within-country religious diversity and linguistic diversity are considered

Probing the “New Atheism” reveals not an isolated phenomenon, but a contemporary expression of a longer tradition of atheist advocacy and antagonism toward religion, beliefs about the Divine, and associated practices. Although not all critics of religion are atheists, and atheists display diversity among themselves, A Wesleyan Open Inclusivist Approach to Religious Diversity and New Atheism argues that New Atheists are sufficiently similar to religious people to be fruitfully approached utilizing conceptual tools that pertain to religious diversity, interaction, and dialogue. Specifically, it proposes that an optimistic Open Inclusivist attitude from the philosophy of religion, grounded by and employing methodological, biblical, historical, and ethical resources supplied and integrated by the Wesleyan tradition, is productive for approaching religious diversity issues that incorporate atheism and New Atheists. A Wesleyan variety of Open Inclusivism lessens or eliminates difficulties that competing paradigms from philosophy of religion exhibit, and eschews complications implicit or explicit to select Reformed, Catholic, and Universalist theologies. It coherently urges genuinely significant, reciprocal learning among religious believers and atheists and a hopeful urgency about salvation. Insisting that every person possesses sacred worth or inherent dignity, it undergirds ir/religious liberty and constructive attempts to persuade. It prods collaboration around common priorities, empowers prudent opposition where necessary, and operates in what John Wesley called the more excellent way of love. As one exemplar of ecumenical, Creedal, and evangelical Christianity; A Wesleyan Open Inclusivist Approach to Religious Diversity and New Atheism aims to interpret the Bible faithfully and to critically utilize historical precedents, reason, logic, and the sciences listening to existential and practical experience. Honoring each voice in conference, it effectively mediates ongoing dialogue on topics vital to atheism and religion, including the relationships of religion and science, problems of evil and suffering, and optimal ethical flourishing for physical as well as spiritual realities.

Germany is presently transforming into a modern immigration state, leaving behind its image of a “guest worker” country. Parallely, it is confronted with growing religious plurality and rising religious conflicts. Moreover, religious labeling of groups other than the Christian or undenominational majority population becomes more significant. Against this background, the paper discusses the views of the population in Germany towards religious plurality, practices of religious minorities as well as attitudes towards members of different religious groups. The results reveal a considerable amount of negative attitudes towards foreign religious groups in Germany. More specifically, Islam and Muslims are mostly viewed as negative by the German population. Structural equation models with manifest variables show that, in particular, the frequency of contacts have positive impacts on attitudes towards people of different religious affiliations.

Thesis advisor: Dennis Shirley
Schools and classrooms in the United States are increasingly religiously diverse, and religion remains a deeply influential social force, locally, nationally, and globally. However, decades of misunderstanding about the constitutionally appropriate relationship between religion and public education have created a cycle of silence about religion in K-12 schools and in teacher education. As a result, public school educators are not prepared to teach about religion in the curriculum. Nor do they have the skills to respond to common challenges that arise in religiously diverse school communities. This dissertation examines four professional development courses about religious diversity to understand the motivations and experiences of the educators who participated and to explore the impacts these courses had on the educators’ teaching practices. The 145 participants in the professional development courses learned about several religious traditions through a combination of visits to religious communities, guest speakers, and classroom discussion. The mixed methods study surveyed the participants three times, once before the courses, and twice afterwards. Follow-up interviews with 13 educators were conducted approximately one year after they completed the courses. The findings reveal that educators working at all grade levels and in all content areas found valuable benefits from increasing their understanding of religion, including a greater appreciation for the religious identities of their students and increased comfort with religion when it appeared in a range of school settings. Based on my analysis, I propose a framework of Pedagogical Content Knowledge about Religion to describe five domains of knowledge and skills that are necessary for educators to be able to competently respond to religion in public schools. This framework and the findings of this study have valuable implications for the development of future professional development courses and in charting a trajectory for further research on religion in U.S. public schools
Thesis (PhD) — Boston College, 2019
Submitted to: Boston College. Lynch School of Education
Discipline: Teacher Education, Special Education, Curriculum and Instruction

SAMMANFATTNING

Ida Carlgren & Josefine Ferm

Pedagogiskt förhållningssätt till religiös mångfald

En jämförande studie mellan två skolor

Antal sidor: 31

Syftet med vårt arbete är att utifrån en definition av begreppet mångreligiöst undervisningsperspektiv undersöka förutsättningarna för en undervisning i skolämnet religion, som främjar både lärandet och utvecklingen av ett tolerant förhållningssätt hos eleverna.

Vi har valt att utgå från en huvudfrågeställning som är: Vilka problem uppfattar skolorna vid integration och hur arbetar de med dem? För att ringa in problemen utgår vi från följande frågeställningar: Vilka styrdokument ligger till grund för undervisningen i religion? Hur främjar religionsundervisningen tolerans och förståelse över de etniska och religiösa grupperna? Utifrån dessa områden formulerade vi sedan de frågor som vi använde vid intervjuerna.

Metoden vi använde oss av var öppenriktad intervju. Sedan vi analyserat intervjusvaren kom vi fram till resultatet. I vår undersökning sökte vi efter problem kopplade till religion i skolan, till vår förvåning uppfattade ingen av respondenterna några sådana i sin religionsundervisning. Vi har därför lyft fram de problem som vi uppfattade att skolorna hade, men som de inte själva såg, i vår diskussionsdel. För att sammanfatta vårt huvudsakliga resultat kom vi fram till slutsatsen att bara för att en skola uppfattar sig som mångreligiös innebär inte det att det mångreligiösa tas tillvara i undervisningen.

ABSTRACT

Ida Carlgren & Josefine Ferm

A pedagogic perspective on attitudes towards religious diversity

A comparative study between two schools

Number of pages: 31

The purpose of our study is, from a definition of the term multi religious teaching perspective, to examine the conditions for an education in the school subject religion, which promotes both the learning as well as the development of a tolerant attitude among the students.

We have chosen to start from problems like for example: Which problems do the schools apprehend in integration issues and how do they handle them? To narrow down these problems we have chosen to work from following questions. What control documents, national or local, underlies the teaching in the subject religion? How does the education in religion promote tolerance and understanding over the ethnical and religious groups? Then we reformulated these question fields into questions that we later on used for the interviews.

The method we used was open directed interview. After we had analysed the answers from the interviews we reached the results. In our study we searched for problems connected with religious education in schools, to our surprise none of the respondents had apprehended any of those connected to their teaching in religious education. Therefore, we have enthroned the problems that we observed, but the teachers did not, in our discussion part. Just because a school is known as a multi religious school does that not necessary mean that the multicultural perspective is to be seen as a resource in the teaching.

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A experiência religiosa é um fenômeno de destaque em toda a história da humanidade, e que perpetua na contemporaneidade. Todavia, mesmo com diversas mudanças paradigmáticas, ainda é comum que a maioria das instituições religiosas tradicionais compreendam a sexualidade unicamente através de sua finalidade reprodutiva, reforçando a visão cis-heteronormativa. Contudo, na década de 1960, nos Estados Unidos, surge a teologia inclusiva, através da pioneira Igreja da Comunidade Metropolitana, com uma visão diferenciada da teologia tradicional. Esta nova teologia vai ao encontro compreensivo das diversidades sexuais humana. Abordando os aspectos compreensivos alusivos à Igreja e sua relação com as diversidades sexuais humanas, esta dissertação corresponde às análises das falas de quatro colaboradores/as homossexuais (três homens e uma mulher), e uma mulher transexual, frequentadores/as de Igrejas Inclusivas e tem o objetivo de compreender as suas experiências religiosas. A partir do método qualitativo fenomenológico, foi possível desvelar o mundo-vida dos/as colaboradores/as a partir de um diálogo mediado pela seguinte questão norteadora: Fale para mim como tem sido sua vivência homoafetiva e sua prática religiosa desde sua infância, adolescência, fase adulta, ou seja, até o momento em que passou a conhecer e a frequentar a Igreja Inclusiva. Para as análises compreensivas das falas, ancoramos nos saberes de Mauro Martins Amatuzzi, acerca da fala autêntica e experiência religiosa. A partir das análises das falas, emergiram as seguintes categorias: (1) Nos horizontes da experiência religiosa na infância; (2) Nos horizontes da experiência religiosa na adolescência; (3) Nos horizontes da experiência religiosa na fase jovem adulta/ adulta; (4) Nos horizontes da experiência religiosa inclusiva, e (5) Silenciamento das lésbicas. Compreendemos que, após as análises, a exclusão dentro de instituições religiosas tradicionais foi um dos principais motivos que contribuiu para o sofrimento e conflito subjetivos presentes na trajetória dos/as colaboradores/as, portanto, esta dissertação pretende criar um diálogo construtivo com a finalidade de desencadear reflexões pertinentes na família, escola, mídia e na igreja a fim de desconstruir posturas homofóbicas e sexistas de modo a instituir uma ética da amorosidade, do respeito e da inclusão.
Religious experience is a prominent phenomenon throughout the history of mankind, and perpetuates it in contemporary times. However, even with several paradigmatic changes, it is still common for most traditional religious institutions to understand sexuality solely through its reproductive purpose, reinforcing the cis-heteronormative view. However, in the 1960s, in the United States, inclusive theology emerged, through the pioneering Church of the Metropolitan Community, with a differentiated view of traditional theology. This new theology goes to the understanding encounter of the human sexual diversities. This dissertation, which deals with the comprehensive aspects of the Church and its relation to human sexual diversity, corresponds to the analyzes of the statements of four homosexuals (three men and one woman), and a transsexual woman, attending Inclusive Churches, and the purpose of understanding their religious experiences. From the phenomenological qualitative method, it was possible to unveil the world-life of the collaborators from a dialogue mediated by the following guiding question: Tell me how has been your homoaffective experience and your religious practice since childhood, adolescence, adulthood, that is, until the moment he came to know and attend the Inclusive Church. For the comprehensive analyzes of the speeches, we anchor in the knowledge of Mauro Martins Amatuzzi, about authentic speech and religious experience. From the analyzes of the speeches, the following categories emerged: (1) In the horizons of religious experience in childhood; (2) On the horizons of religious experience in adolescence; (3) In the horizons of religious experience in the young adult / adult phase; (4) In the horizons of inclusive religious experience, and (5) Silencing of lesbians. We understand that, after the analysis, the exclusion within traditional religious institutions was one of the main reasons that contributed to the subjective suffering and conflict present in the trajectory of the collaborators, therefore, this dissertation intends to create a constructive dialogue with the purpose of triggering relevant reflections in the family, school, media, and church in order to deconstruct homophobic and sexist attitudes in order to institute an ethic of love, respect, and inclusion.

This thesis establishes a framework for analysing and evaluating human rights within the contexts of global, African-Islamic and Sudanese cultural diversity. The normative impact of culture on international human rights is viewed from the perspective that culture is adaptive and flexible. African-lslamic culture, as exemplified by the Sudan, is no exception.
The first part of this thesis advances a theoretical framework for recognition of cultural diversity and its impact on human rights. Recognition of change as an integral part of culture is vital for a successful mobilisation of internal cultural norms to the support of international human rights. An important conclusion is that ruling elites and those engaged in human rights violations have no valid claim of cultural legitimacy.
The second part of the thesis examines the notion of human rights in traditional Africa and under Shari'a with a specific focus on conceptions of the individual, the nation-state and international law. It is argued that the African-Islamic context is an amalgam of both communitarianism and individualism; further, that the corrupt and oppressive nature of the nation-state in Islamic Africa demands an effective implementation of human rights as set out in the African Charter on Human and Peoples' Rights.
It is suggested in the third part of the thesis that three of the rights included in the African Charter are paramount to effective human rights protection in Islamic Africa: the right to self-determination, the right to freedom of expression and the right to participate in public life. These rights are examined within the Sudanese context in order to provide a more concrete illustration of their potential implementation. The dynamics of Sudanese culture are explored to exemplify a culturally responsive implementation of these rights.
This thesis contributes to the debate on the role of culture in enhancing the binding force of human rights and fundamental freedoms. It aims to inspire pragmatic discussion on the need for effective protection of human rights in order to alleviate the suffering of millions of Africans under existing ruthless and shameless regimes.

Chaque religion possède son histoire, ses principes qui déterminent ses croyances, ses pratiques et surtout les origines et les parcours religieux des individus. Ainsi, les éducations religieuses enseignent aux personnes un dogme à respecter au quotidien. Le partage d'une vie à deux fait également partie des règles religieuses ou des normes établies auxquelles, il ne faut pas déroger. Quelles conséquences a sur le lien social la rencontre de différentes confessions : « panthéistes » et « monothéistes » dont la cohabitation fait la renommée de l'île de La Réunion. Cette multicultualité prend aussi corps dans les liens conjugaux. Notre étude s'intéresse, de fait, aux unions formées par des conjoints d'origines religieuses différentes, appelés encore : couple mixte. Cette étude sur la mixité religieuse, en société créole, prend pour support les religions prédominantes de La Réunion, à savoir : le catholicisme, le protestantisme, l'islam et l'hindouisme. Cette enquête sur les couples mixtes démontre comment deux individus ayant affirmés des identités religieuses différentes ne réussissent à construire un mode de vie conjugal qu'au prix de plusieurs stratégies. L'originalité des unions mixtes est analysée grâce à une méthodologie de type qualitatif ainsi des campagnes d'entretiens ont été menées. Les résultats de ce travail de terrain permettent d'analyser l'expérience du vécu conjugal à travers les religions. Loin de se faire de façon immédiate, en situation de mixité religieuse, la construction d'une conjugalité religieuse est faite de transformations, de décisions, d'obligations, d'éducations, de conflits, de régulations… C'est ce travail d'ajustement et de réajustement que vise à décrire puis à comprendre et expliquer cette étude
Every religion has its stories, its principles which determine its beliefs, practices and especially the origins and the religious processes of individuals. Thus, religious educations teach people a dogma to be respected on a daily basis. The sharing of a life together is also part of religious rules or of established norms to which, one should not depart from.What consequences does the meeting of various confessions has on social link: « pantheistic » and « monotheistic » of which the cohabitation makes the fame of Reunion Island. This multiculturalism also takes shape in the matrimonial bonds. In fact, our study takes an interest, in unions formed by spouses of different religious origins, still called: mixed couple.This study on the religious diversity, in the Creole society, takes for support the predominant religions of Reunion Island, namely: Catholicism, Protestantism, Islam and Hinduism. This enquiry on mixed couples shows how two individuals having asserted different religious identities manage to build a marital lifestyle only at the price of several strategies.The originality of mixed unions is analyzed thanks to a qualitative methodology thus a campaign of interviews was conducted. The results of this fieldwork allow to analyse the experience of the conjugal life through the religions. Far from being immediately performed, in a situation of religious diversity, the construction of a religious conjugality is made of changes, decisions, obligations, educations, conflicts, regulations... It is this work of adjustment and readjustment that this study aims at describing then understanding and explaining

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Fundação de Amparo a Pesquisa do Estado de São Paulo
As a result of a doctoral research, this work investigates religious pluralism, diversity, religious intolerance and racism in the context of the Law 10.639/2003. This research demonstrates how racism took different forms in Brazil, assuming in the first instance that religious intolerance against the practitioners of Afro-Brazilian religions is a form of racism. In the case study, this phenomenon is expressed by the desavowal of the African cultural heritage represented by these religions. The investigation is constituted by an incursion into the universe of both schools and terreiros, throught a methodical interlocution with people who transit between terreiros and schools. The research period has been reinforced also by the dynamics of the wider religious context in Brazil, where an increasing intensification of persecutions and violence against the Afro-religious population has been registered. Moreover, a worrisome escalation of conflicts that make clear the terrible relation between racism and religious intolerance has been observed. Therefore, the main content of this work represents a prospect on the current situation concerning religious intolerance and racism in Brazil. Here it is argued that the Federal Law 10.639/2003, which prescribes the introduction of African and Afro-Brazilian History and Culture courses in primary schools in the whole country, is not satisfactory implemented because of the institutional racism that is present in the school environment
Resultado de uma pesquisa de doutorado, este trabalho trata sobre a Lei 10.639/2003, pluralismo religioso, diversidade, intolerância religiosa e racismo. Partindo da hipótese de que a intolerância religiosa contra pessoas ligadas às religiões afrobrasileiras constitui uma forma de racismo, este trabalho demonstra como o racismo tem assumido diferentes formas no Brasil e se manifestado através da negação da herança cultural africana representada por essas religiões. A pesquisa consistiu em uma incursão no duplo universo da escola e dos terreiros, através de uma sistemática interlocução com pessoas que transitam entre o terreiro e a escola. Durante esse período pôde-se também acompanhar as dinâmicas do campo religioso brasileiro, campo esse que tem apresentado uma intensificação crescente dos casos de perseguição e violência contra as populações afro-religiosas, além de um assustador crescimento dos conflitos que denunciam a terrível relação entre racismo e intolerância religiosa. Portanto, o conteúdo principal deste trabalho é um panorama da situação atual da intolerância religiosa e do racismo no Brasil, considerando o racismo institucional presente no universo escolar que impede a implementação satisfatória da Lei Federal 10.639/2003, lei essa que tornou obrigatório o ensino de história e cultura africana e afrobrasileira na educação básica em todo o país

Religiosity, sexual prejudice and tolerance. The role of different ways of living religious experience Allport and Ross (1967) examined the paradoxical relationship between religion and prejudice. On the one hand, religious teachings encourage followers to be tolerant and compassionate, willing to help other human beings. On the other hand, religion is associated with prejudice and negative attitudes toward outgroups that embrace different values systems. The first reason for the intricate relation between religion and prejudice is that religion can be experienced in different ways, and that people differ in the way they live and express their religiosity. Some people “live” their religious experience. Religion is their master motive and they try to follow it in a complete way. Others “use” their religion for their own ends, such as to gain relief and protection and to formulate good social relationship. The first orientation includes intrinsic individuals, whereas the second orientation is held by extrinsic people. Several years later, Batson, Schoenrade and Ventis (1993) proposed a new religious dimension, quest orientation, in which individual religiosity is intended as an open-ended, questioning approach to religious issues, a responsive dialogue with existential questions. The definition of quest orientation includes the aspects of mature religion. Indeed, Batson et al. (1993) suggested that complexity, skepticism and flexibility were not incorporated in the Allport and Ross’ definition of intrinsic religiosity. Furthermore, Batson and colleagues (1993) proposed two other religious dimensions with the aim of more precisely grabbing the essence of intrinsic and extrinsic orientations: religion as end and religion as means. In order to measure intrinsic and extrinsic orientation, Allport and Ross (1967) proposed the Religious Orientation Scale (ROS), composed by 20 items. Batson and collaborators (1993) assessed the three religious dimensions with the Religion Life Inventory, made up of 27 items. With regard to the relation between religiosity and prejudice, Allport and Ross (1967) supposed and found that intrinsic orientation was negatively related to prejudice, whereas extrinsic orientation was positively associated with prejudice. However, these hypotheses and findings by Allport and Ross (1967) were only partially confirmed in later research. Specifically, the relationship between religiosity and prejudice may be especially problematic in the case of sexual prejudice. The phrase by Saint Augustine “love the sinner but hate the sin” suggested that especially intrinsic individuals might discriminate against homosexuality, but not against homosexuals (Duck & Hunsberger, 1999; Mak &Tsang, 2008; Veenvliet, 2008). In six studies, we explored the relation between religious orientations and prejudice, distinguishing between prejudice toward homosexuality and prejudice toward homosexuals. We included also perspective taking and unconditional respect with the aim to assess feelings of compassion and tolerance related to religious teachings. In Study 1 (N = 1469; n = 1154 Catholics; n = 240 Non-religious participants) we investigated the factorial structure of ROS and RLI. Previous literature posited that there are some problems related to the difficulty to identify the number of latent dimensions needed to tap the religious dimensions and to items that did not accurately map onto the religious orientations they were intended to represent. In order to distinguish the three religious dimensions, we conducted two exploratory factor analysis and a confirmatory factor analysis on the responses of the 47 items of ROS and RLI. We also explored the meaning of the items with the aim to select the best ones to be included in a short version of the two original scales, which we named Short Religious Scale (SRS). In the present research, we used the SRS to assess intrinsic, extrinsic and quest orientation. In Study 2 (N = 391; n = 284 Catholics; n = 107 Non-religious participants), we examined the relation between the religious orientations and sexual prejudice, keeping distinct prejudice toward homosexuality and homosexuals. In addition, we evaluated the association between the three religious dimensions and perspective taking. We also controlled for the effects of religious fundamentalism, a conservative religious dimensions. Indeed, it is possible to hypothesize a partial overlap between this construct and intrinsic orientation. Finally, we examined the interactions between religious orientations. Following the hypothesis by Allport and Ross (1967) regarding indiscriminately pro-religious individuals, we hypothesized that the simultaneous presence of intrinsic and extrinsic orientation should be positively related to prejudice. For interactions between quest and the others religious orientations, there were not specific hypotheses, as these interactions have not been yet considered in literature. We found that intrinsic orientation was positively related to prejudice toward homosexuality, whereas it was not significantly associated with prejudice toward homosexuals. When fundamentalism was added among predictors, intrinsic orientation was not related anymore to prejudice toward homosexuality, and a negative effect on prejudice toward homosexuals emerged. Moreover, intrinsic orientation was positively related to perspective taking. On the contrary, extrinsic orientation did not distinguished the two forms of prejudice, whereas quest orientation was negatively related to prejudice toward homosexuality and homosexuals. For the interactions between intrinsic and extrinsic orientations, we confirmed the hypothesis regarding indiscriminately pro-religious individuals. For quest orientation we found that this religious orientation was related to a reduction of prejudice toward homosexuality only when extrinsic orientation was low. This finding indicated that an inner religious investigation led to a reduction of prejudice against homosexuality only when it was not mixed with practical and social motives. For perspective taking, we found that intrinsic orientation was associated with an increase of perspective taking when quest was high. We conducted Study 3 (N = 127; n = 30 Religious participants; n = 81 Non-Religious participants) in UK. In this study, we confirmed findings of Study 2 about the relations between intrinsic, fundamentalism and prejudice. However, we are aware that the sample size limited the conclusions that can be drawn from our third study. In Study 4 (N = 295; n = 173 Catholics; n = 102 Non-Religious) and in Study 5 (N= 198; n = 130 Catholics; n = 53 Non-Religious) we controlled for the effects of socially desirable responding and proscription of prejudice by religious community. In Study 4, when we controlled for the effects of fundamentalism and socially desirable responding, intrinsic orientation was not related significantly to prejudice toward homosexuals, but a positive association between intrinsic orientation and prejudice toward homosexuality emerged. In Study 5, we found that intrinsic orientation was related to prejudice reduction when proscription was high. For intrinsic individuals, acknowledging that religious community prohibits prejudice toward homosexuality and homosexuals was effective in decreasing negative attitudes toward homosexuality and homosexuals. Finally, in Study 6 (N = 261; n = 157 Catholics; n = 52 Non-religious) we explored the content of prayer. We aimed at investigating the relations among religious orientation, prayer, prejudice and unconditional respect. We found five different dimensions related to prayer: commitment to sacrament, suffering, requests, intercession, inner examination. Intrinsic orientation, as well as extrinsic, was positively related to prayer’s dimension. Moreover, intercession and inner examination mediated the effects of intrinsic orientation on prejudice toward homosexuality, prejudice toward homosexuals and unconditional respect. In conclusion, in this work we analyzed the relations between religiosity, sexual prejudice and tolerance. We aimed at combining different aspects from religious literature in order to explore the paradoxical association between religion and prejudice. We designed six different studies to investigate different elements related to religiosity. Firstly, we analyzed the methodological issues related to ROS and RLI, in order to select the best items that were included in SRS. Secondly, we explored the different associations between intrinsic, extrinsic, quest and prejudice toward homosexuality (“sin”) and homosexuals (“sinner”). Thirdly, we controlled for religious fundamentalism, socially desirable responding and proscription. Finally, we examined the importance of prayer and we found that intercession and inner examination mediated the effects of intrinsic orientation on sexual prejudice and unconditional respect for persons.
Religiosità, pregiudizio sessuale e tolleranza. Il ruolo dei diversi modi di vivere l’esperienza religiosa Allport e Ross (1967) hanno evidenziato un paradosso riguardante la tendenza da parte delle persone più religiose ad esprimere atteggiamenti negativi nei confronti di alcuni gruppi. Se da una parte, infatti, gli insegnamenti religiosi spingono i credenti a manifestare tolleranza e compassione nei confronti degli altri, dall’altra la religione si associa a sentimenti pregiudizievoli espressi verso le persone che si discostano dai comportamenti tradizionalmente riconosciuti. L'associazione tra la religione e il pregiudizio è dovuta, in parte, ai diversi modi in cui le persone si approcciano alla religione. Allport e Ross (1967) hanno usato il termine orientamenti religiosi per descrivere tale diversità. Questi autori hanno ipotizzato che le persone religiose si distinguano in persone che vivono la religiosità e persone che usano la propria esperienza religiosa individuale. Nella prima modalità è incluso l'orientamento intrinseco, mentre nella seconda l'orientamento estrinseco. Alcuni anni più tardi, Batson, Schoenrade e Ventis (1993) hanno proposto un terzo orientamento, denominato quest, per descrivere la componente matura della religiosità, non inclusa nella formulazione dell'orientamento intrinseco. Accanto al quest, gli autori hanno ipotizzato la presenza di altre due dimensioni religiose, la religiosità come fine e come mezzo, ipotizzando che queste siano complementari all'orientamento intrinseco e all'orientamento estrinseco. Per rilevare i diversi orientamenti religiosi, Allport e Ross (1967) hanno predisposto una scala di 20 item denominata Religious Orientation Scale (ROS), mentre Batson e collaboratori (1993) hanno ideato il Religious Life Inventory (RLI), composto da 27 item. Riguardo alla relazione tra la religiosità e il pregiudizio, Allport e Ross (1967) hanno ipotizzato che l'orientamento intrinseco si associ alla riduzione del pregiudizio, mentre l'orientamento estrinseco si accompagni ad un suo aumento. In realtà, la relazione tra gli orientamenti religiosi e il pregiudizio è più complessa rispetto a quanto supposto dai due autori e il caso del pregiudizio sessuale ne rappresenta un esempio. Il principio di Sant'Agostino “ama il peccatore, ma odia il suo peccato”, che risulta di particolare rilevanza per le persone intrinseche, rappresenta in modo chiaro la complessità sottesa a tale forma di pregiudizio (Duck e Hunsberger, 1999; Mak e Tsang, 2008; Veenvliet, 2008). A partire da queste considerazioni si sono condotti sei studi, per indagare la relazione tra le tre dimensioni di religiosità e il pregiudizio sessuale, distinguendo quest’ultimo in pregiudizio verso l'omosessualità e pregiudizio verso gli omosessuali. Memori del fatto che le religioni promuovono nei loro insegnamenti l'amore e la tolleranza, si sono incluse come variabili criterio anche l'assunzione di prospettiva e il rispetto incondizionato. Il primo studio della tesi (N = 1469; n = 1154 Cattolici; n = 240 Non Religiosi) ha un carattere metodologico, poiché nonostante l'ampio utilizzo in letteratura delle scale ROS e RLI, molti autori hanno messo in luce alcune problematicità legate alla struttura fattoriale non chiara, alla formulazione degli item non del tutto aderente alle definizioni degli orientamenti e alla presenza di alcune sovrapposizioni tra item appartenenti a orientamenti diversi. A partire dal complesso di 47 item delle due scale, attraverso analisi fattoriali esplorative e confermative, nonché un’analisi semantica, si è ottenuta una versione ridotta denominata Short Religiosity Scale (SRS), con la quale si sono misurati gli orientamenti religiosi nei cinque studi successivi. Nel secondo studio (N = 391; n = 284 Cattolici; n = 107 Non Religiosi), invece, si è considerato il diverso legame che gli orientamenti religiosi hanno con il pregiudizio verso l'omosessualità e verso gli omosessuali. Inoltre, si è valutato l'impatto degli orientamenti sull'assunzione di prospettiva. Si sono controllati gli effetti del fondamentalismo religioso, una dimensione conservatrice di religiosità, ipotizzando una sua possibile sovrapposizione con l'orientamento intrinseco. Si è anche testata l'ipotesi di Allport e Ross (1967) sulla compresenza dell'orientamento intrinseco ed estrinseco, tipica degli individui indiscriminatamente pro-religiosi, che gli autori suppongono essere legata ad un aumento del pregiudizio. Inoltre, a scopo esplorativo, si è formulata una nuova ipotesi, non ancora considerata in letteratura, riguardante le interazioni che coinvolgono l’orientamento quest. I risultati ottenuti mostrano che l'orientamento intrinseco è associato al pregiudizio verso l'omosessualità, ma non al pregiudizio verso gli omosessuali. Tuttavia, quando viene controllato il fondamentalismo, l'effetto sul pregiudizio verso l'omosessualità non è più significativo, ed emerge, anche se marginale, una relazione con la riduzione del pregiudizio verso gli omosessuali; l'intrinseco è inoltre associato all'assunzione di prospettiva. L'orientamento estrinseco, al contrario, è meno sensibile alla distinzione tra il pregiudizio verso l'omosessualità e verso gli omosessuali, mentre l'orientamento quest si associa sempre alla riduzione del pregiudizio. Per quanto riguarda le interazioni si è potuta confermare l'ipotesi sugli individui indiscriminatamente pro-religiosi e osservare che l'orientamento quest, se non intriso di elementi di utilitarismo e strumentalità, si accompagna alla riduzione del pregiudizio. Infine, per l'assunzione di prospettiva, si è osservato che l'intrinseco è legato alla capacità di “mettersi nei panni dell'altro” quando il quest è presente in alti livelli. Nello Studio 3 (N = 127; n = 30 Credenti; n = 81 Non Religiosi), che è stato condotto in Inghilterra, è stato possibile confermare i risultati dello Studio 2 sulla relazione tra intrinseco e pregiudizio e sugli effetti del fondamentalismo religioso. Tuttavia, tale studio presenta il limite di considerare solo un piccolo numero di partecipanti credenti, affiliati alla religione cristiana, ebraica ed islamica. Lo Studio 4 (N = 295; n = 173 Cattolici; n = 102 Non Religiosi) e lo Studio 5 (N = 198; n = 130 Cattolici; n = 53 Non Religiosi) si caratterizzano per la presenza di due variabili di controllo, rispettivamente la desiderabilità sociale e la proscrizione percepita nel ritenere inammissibile, in base agli insegnamenti della religione, il pregiudizio verso l'omosessualità e verso gli omosessuali. Nello Studio 4, di particolare interesse sono le ipotesi e i risultati ottenuti per l'orientamento intrinseco. Si è supposto che le persone intrinseche vogliano veicolare un'immagine di individui non pregiudiziosi e che quando vengono controllati gli effetti della desiderabilità sociale, la relazione tra religiosità intrinseca e pregiudizio potrebbe cambiare. I risultati ottenuti hanno confermato tale ipotesi, anche se in modo marginale, poiché quando vengono controllati sia gli effetti del fondamentalismo sia gli effetti della desiderabilità, emerge una relazione positiva tra intrinseco e pregiudizio verso l'omosessualità. Per lo Studio 5, si è ipotizzato che l'orientamento intrinseco sia sensibile agli effetti della proscrizione percepita. L'orientamento intrinseco, come ipotizzato, si associa ad una riduzione del pregiudizio sia verso l'omosessualità, sia verso gli omosessuali, quando si ritiene sbagliato esprimere pregiudizio nei loro confronti, cioè quando la proscrizione è presente in alti livelli. Infine, nello Studio 6 (N = 261; n = 157 Cattolici; n = 52 Non Religiosi) si sono valutati i contenuti della preghiera, per osservare che relazione ci fosse tra questi e gli orientamenti religiosi. Inoltre, si è voluto osservare che ruolo svolgessero i contenuti della preghiera nella relazione tra gli orientamenti religiosi, il pregiudizio e il rispetto incondizionato. I risultati ottenuti hanno messo in evidenza la presenza di cinque dimensioni legate alla preghiera, denominate impegno nei sacramenti, sofferenza, richieste materiali, intercessione e vita interiore, che presentano delle associazioni con l'orientamento intrinseco e con quello estrinseco. Di particolare rilevanza è la mediazione dei contenuti di preghiera che si riferiscono alla vita interiore e all'intercessione nella relazione tra l'orientamento intrinseco e le tre variabili criterio considerate. In generale, il presente lavoro si presenta come un ricerca sulle relazione tra pregiudizio sessuale e tolleranza, integrando alcuni aspetti della letteratura al fine di fornire un quadro completo su alcune relazioni che possono sembrare paradossali. A partire da un'analisi metodologica, grazie alla quale si è realizzata la SRS, si è osservato il rapporto tra gli orientamenti e il pregiudizio verso l'omosessualità e verso gli omosessuali, considerando sia variabili strettamente legate all'esperienza religiosa, come il fondamentalismo e i contenuti della preghiera, sia variabili che possono influire sulla relazione, in particolare dell'orientamento intrinseco, con i giudizi espressi verso il “peccato” e i “peccatori”.

This study brings John Hick's pluralistic hypothesis into engagement with the process pluralism position developed by John B. Cobb Jr. and David Ray Griffin in the ongoing attempt to adequately account for the reality of religious truth-claim diversity. Despite numerous criticisms, Hick's position remains viable in its explanatory intentions, whereas Cobb's and Griffin's position is not, contrary to its self-perception, an improvement upon Hick's hypothesis. Moreover, Cobb's and Griffin's position is not properly pluralistic and is better modified for greater alignment with the lived traditions. The primary issue is one of coherence in relation to the positing of multiple ultimacy to account for truth divergence. However, a Whiteheadian epistemology offers a potentially fruitful way of understanding and arguing, not for the veracity of multiple ultimacy, but for the veracity of religious experience per se.
Cette étude compare l'hypothèse pluraliste de John Hick avec la position pluraliste du "process" développée par John B. Cobb Jr. et David Ray Griffin, dans le but de tenir compte de la réalité en regard de la diversité religieuse. En dépit de nombreuses critiques, la position de Hick demeure viable, alors que celle du "process" n'est pas, contrairement à la prétention de ses représentants les plus connus, une amélioration de l'hypothèse de Hick. En outre, la position du "process" n'est pas vraiment pluraliste et devrait être modifiée en vue d'un meilleur alignement avec les traditions vivantes. La question principale en est une de cohérence par rapport à l'ultime multiple susceptible de rendre compte de la divergence quant à la question de la vérité. Toutefois, une épistémologie whiteheadienne pourrait offrir un moyen fructueux de compréhension et d'argumentation, non pas de la véracité de l'ultime multiple, mais de la véracité de l'expérience religieuse comme telle.