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1
Awan, Sajid Mahmood. "Ideological Diversity and Birth Control Differentials in Pakistan: A Study of Islamabad." Review of Economics and Development Studies 5, no. 2 (June 13, 2019): 413–20. http://dx.doi.org/10.26710/reads.v5i2.637.
Повний текст джерелаАнотація:
Population explosion was not a grave problem in the early days of Islam or in the period of Islamic legislation. Thus, no explicit negation or affirmation of it is available either in the religious texts or in the religious jurisprudence or law. That is why presently the ulema from both the ends the opponents as well as the proponents of family planning, extract some selective Quranic verses, Ahadith and inferences of jurisprudence in favour of their respective viewpoints. Such diverging views have made the future of family planning programmes doubtful in Pakistan. With this background, the present study shows that in the contemporary situation, it is solely the individual who makes the final decision about approving or disapproving family planning. This decision-making process is influenced by the personal attributes of the practitioners. In order to evaluate these attributes, the researcher has attempted to analyze and highlight the perception of family planning by Muslim residents of Islamabad i.e. the Capital city of Pakistan. The people surveyed are predominantly from different social, geographical and economic backgrounds and from different religious callings, along the sectarian continuum. The researcher’s task has thus been to observe the responses and to point out whether the objective variables i.e. geographical, income and class, occupation and age factors etc. are more significantly associated with knowledge, attitude and practice of family planning or the subjective variables like religion and sect appear to be more important determining factor of family planning practice in a traditional society like that of Pakistan.
2
Raivio, Magdalena, Ellinor Skaremyr, and Arniika Kuusisto. "Caring for Worldviews in Early Childhood Education: Theoretical and Analytical Tool for Socially Sustainable Communities of Care." Sustainability 14, no. 7 (March 24, 2022): 3815. http://dx.doi.org/10.3390/su14073815.
Повний текст джерелаАнотація:
Societies of today are becoming increasingly pluralistic. This applies also to the diversity of values and worldviews in Swedish early childhood education and care (ECEC). Still, in the increasingly secular contexts, societal hegemony often fails to include children’s home religions and worldviews in the actions and understandings aiming towards inclusiveness. We argue that it is of critical importance to also include the plurality of worldviews in the educational perception of “the whole child” in the care and education taking place in ECEC. The purpose of this article is to connect the discussions in the fields of intercultural and interreligious education, in particular those dealing with the diversity of religions and worldviews, to discussions on care and social sustainability in ECEC. The UN Agenda 2030 for Sustainable Development promotes inclusive and equitable education, and the Convention on the Rights of the Child states children’s right to freedom of religion and a concern for the spiritual, moral, and social development. Our previous findings have illustrated the importance of religions and worldviews in the intercultural work within early childhood education, both empirically and conceptually, and as part of the moral core of teaching. This article employs feminist and postcolonial ethics of care as a theoretical lens in elaborating on the three key notions: social sustainability, care, and worldviews. Several discursive challenges that ECEC teachers in Sweden face in their work, to enhance social sustainability by supporting the child’s well-being and sense of belonging in the ECEC, have been outlined. To conclude, we bring forth a theoretical and analytical tool for the understanding, researching, and planning of socially sustainable communities of care.
3
Kurenlahti, Mikko, and Arto Salonen. "Rethinking Consumerism from the Perspective of Religion." Sustainability 10, no. 7 (July 13, 2018): 2454. http://dx.doi.org/10.3390/su10072454.
Повний текст джерелаАнотація:
Due to the global challenges that are posed by the Anthropocene and the academic focus on the fragmented state of modernity, we extend an invitation for shared dialogue on the all-pervading nature of consumerism as the seemingly problematic ethos of Western consumer culture. To this end, we outline a way to approach consumerism as an implicit religion, theorized as having adopted functionalities related to explicitly faith-based traditions within secular settings. We suggest that a similar kind of holistic and multidimensional approach might be of great benefit in the implementation of sustainability, as this would allow, e.g., (i) a more holistic analysis of the all-pervading nature of consumerism; (ii) acknowledgement of the functional diversity of the phenomenon; (iii) recognition of the shallowness of the critique of consumerism as a way of life; and, (iv) shared dialogue across a spectrum of academic perspectives under a unified model. This approach problematizes standard interpretations of consumerism as being about the promotion of the individual against the collective and as leading to a general sense of purposelessness. The perspective of religion reveals how patterns of consumption become illuminated with meaning and connected to a shared way for individuals to articulate a sense of purpose in contemporary contexts.
4
Sudigdo, Anang, and Onok Yayang Pamungkas. "Multiculturalism in Children's Literature: A Study of a Collection of Poems by Elementary School Students in Yogyakarta." Daengku: Journal of Humanities and Social Sciences Innovation 2, no. 3 (July 6, 2022): 266–78. http://dx.doi.org/10.35877/454ri.daengku902.
Повний текст джерелаАнотація:
Indonesia is a compound country that has multi-ethnic, ethnic, religious, and multi-cultural that stretch from Sabang to Merauke and from Miangas to Rote. Therefore, the introduction of multiculturalism needs to be given early on to students through literary literacy in writing poems charged with multiculturalism. This study aims to describe a collection of children's poems by elementary school students “Keragaman Budaya Indonesia” and “Sehimpun Puisi. Resep Membuat Jagat Raya” from the perspective of multiculturalism. This research uses the principles of the qualitative research paradigm with the content analysis method. The data in this study are the values of multiculturalism in children's poetry. The source of the data in this study is a collection of poems by elementary school students. Data analysis techniques use interactive analysis techniques, namely data reduction, data presentation, and verification. The results showed that in the poetry collection book there were fourteen indicators of multiculturalism, including respect for cultural equality, social class, ethnicity/ ethnicity, gender, language, religion, race, skin color, pluralism, equal rights, customs, behavior patterns, educational equality, and tolerance. The introduction of multiculturalism is used to teach students to respect each other and live in harmony and be free from prejudices of discrimination against religion, gender, race, culture, color, social class, educational equality, and student diversity.
5
Garcia-Yeste, Carme, Lena de Botton, Pilar Alvarez, and Roger Campdepadros. "Actions to Promote the Employment and Social Inclusion of Muslim Women Who Wear the Hijab in Catalonia (Spain)." Sustainability 13, no. 13 (June 22, 2021): 6991. http://dx.doi.org/10.3390/su13136991.
Повний текст джерелаАнотація:
The current context of growing religious and cultural diversity requires, from societies, an adequate management of the expression of religious diversity in different social spheres, including the workplace. Muslim women who wear the hijab are one of the social groups that most frequently suffer prejudice and discrimination in work settings due to the intersection of multiple forms of discrimination, including gender, ethnic origin, religion and the use of a visible religious symbol. With the aim of exploring the experiences of Muslim women with hijab and identifying barriers and opportunities in their access to employment in Catalonia (Spain), a qualitative study with a communicative orientation was conducted, involving twelve communicative daily-life stories with Muslim women who wear the hijab and eleven in-depth interviews with a communicative orientation with other relevant actors in the fields of training and employment (employers, managers of internship programs, political representatives, etc.). The findings revealed some pending challenges and effective pathways to improve the employment and social inclusion of Muslim women wearing the hijab. The implications of the study point to the need to incorporate respect for diversity as a necessary value to move towards more inclusive societies.
6
Aini, Rezki Putri Nur. "Realisasi Multi Track Diplomacy pada Peran “1000 Abrahamic Circles Project” dalam Menciptakan Perdamaian antar Umat Beragama." Journal of Islamic Studies and Humanities 4, no. 1 (June 3, 2019): 42–73. http://dx.doi.org/10.21580/jish.41.4801.
Повний текст джерелаАнотація:
This research aims to explain about how the realization of multi track diplomacy on the role of “1000 Abrahamic Circles Projects” as the main concept idea in creating ideals of peace between religious communities in the world. In order to create harmony between religious communities in the world, especially in the three Abrahamic religions (Islam, Christian, and Jews). It is necessary to have a concept idea as a bridge to uniting different views because of their diversity in beliefs. This phenomena become the moral responsibility of Indonesia as the largest Muslim majority country in the world to participate in achieving peace. According to Dino Pati Djalal as the founder of Foreign Policy of Community of Indonesia and the initiator of “1000 Abrahamic Circles Projects”, the tension and negativity between each of adherents the religion is higher. So, that we need a program that targeting the grassroots as a basic aspect of nature forming a change of thought in adherent overall. This diplomacy step taken by Dino represented individually through NGOs that Indonesia’s identity as a Muslim majority country which was quite tolerant in dealing with religious communities and concerned in the process of creating world peace by offering various strategies and diplomacy. In addition, as a Muslim, he initiated a form of diplomacy conducted by his NGOs as an arbitrator to overcome these problems. This paper will analyze one of the types of diplomacy realization carried out by a non-state actor and aims to create world peace, especially among the three religious communities with interesting ideas, “1000 Abrahamic Circles Projects” where in each circle will be facilitated by a trained interfaith dialogue facilitator and local guide so the process of improving relations is not just delivering speeches on certain stages, but should be begin by getting to know each other.
7
Lee, Yu Lim, Minji Jung, Robert Jeyakumar Nathan, and Jae-Eun Chung. "Cross-National Study on the Perception of the Korean Wave and Cultural Hybridity in Indonesia and Malaysia Using Discourse on Social Media." Sustainability 12, no. 15 (July 28, 2020): 6072. http://dx.doi.org/10.3390/su12156072.
Повний текст джерелаАнотація:
In the era of globalization, due to the prevalent cultural exchange between countries, inflows of foreign cultural products can enrich local culture by hybridizing local and global culture together. Although there have been numerous studies on cultural hybridity using qualitative interviews with recipients of foreign cultural products in single countries, cross-national studies that examine the national characteristics that facilitate or impede cultural hybridity remain scarce. The purpose of the present study is to identify the factors that promote or hinder cultural hybridity between the Korean Wave and Muslim culture by probing the similarities and differences in social media data on Korean cultural products between Indonesia and Malaysia using a semantic network analysis. The results of the study uncovered the three factors that promote cultural hybridity (‘Asian identity’, policies emphasizing ‘unity in ethnic diversity’, and ‘local consumers xenocentrism’) and the two hindering elements (‘a conservative nature of religion’ and ‘discrimination between ethnic groups’). Theoretical contributions and practical implications are also provided for promoting cultural hybridity.
8
Yao, Ya, Xinyuan Wang, Linlin Lu, Chuansheng Liu, Qiang Wu, Hongge Ren, Shu Yang, Ruiqi Sun, Lei Luo, and Kai Wu. "Proportionated Distributions in Spatiotemporal Structure of the World Cultural Heritage Sites: Analysis and Countermeasures." Sustainability 13, no. 4 (February 17, 2021): 2148. http://dx.doi.org/10.3390/su13042148.
Повний текст джерелаАнотація:
Asia, Europe, and Africa, connected by the maritime silk road (MSR) and the land silk road (LSR), as the cradle of ancient civilizations, contain rich cultural heritage resources. While aiming to achieve differentiated and targeted application, protection, and development of world cultural heritage (WCHS), it is essential to identify the temporal-spatial distribution features of WCHS on these three continents. For these WCHS elements, based on big earth data, we semi-quantitatively describe the features of spatial-temporal distribution, material types, civilization and religion characters, capital investment capacity, and risks by data cleaning, spatial analysis, and risk assessment. Our findings reveal features in these WCHS elements, including temporal and spatial distribution, the amount of different ancient civilizations and cultural diversity, and the need for preservation and funding capacity. Finally, this study’s results indicate that we should take full advantage of the potential of cultural heritage, digital technologies, and the scientific protection of cultural heritage along with the MSR and LSR. Moreover, declarations of heritage in Africa and Central Asia should be extended to realize the precise “poverty alleviation” of WCHS protection in these regions. For further planning of WCHS sites along the Silk Road, we propose countermeasures to protect the global cultural heritage in the future and also provide theoretical guidance and specific scientific implementation directions to “strengthen efforts to protect and safeguard the world’s cultural and natural heritage,” as proposed by the United Nations.
9
Mitu, Mst Maxim Parvin, Khaleda Islam, Sneha Sarwar, Masum Ali, and Md Ruhul Amin. "Spatial Differences in Diet Quality and Economic Vulnerability to Food Insecurity in Bangladesh: Results from the 2016 Household Income and Expenditure Survey." Sustainability 14, no. 9 (May 7, 2022): 5643. http://dx.doi.org/10.3390/su14095643.
Повний текст джерелаАнотація:
The study explored the spatial differences in diet quality and economic vulnerability to food insecurity with the association of sociodemographic characteristics at the household level in Bangladesh. This study was a secondary data analysis of Household Income and Expenditure Survey (HIES) data of 2016. Both statistical and spatial analyses were applied while assessing diet qualities in terms of the household dietary diversity score (HDDS), percentage of food energy from staples (PFES), and percentage of expenditure on food (PEF) as an indicator of the economic vulnerability to food insecurity (EVFI). The study’s findings revealed that the quality of people’s diets worsened as they moved from urban to rural area, and EVFI increased as they moved from the center to the periphery of the country. Nationally, the average HDDS was about 6.3, and the average PFES per household per day was about 70.4%. The spatial distribution of HDDS and PFES showed that rural regions in terms of settlements and the north, northwest and southeast regions had mostly low diet diversity. Besides, the average PEF per household per day was about 54%, with the highest in Mymensingh (57.4%) and the lowest in Dhaka division (50.2%). The average PEF in the households illustrated was highest in rural (55.2%) and lowest in the city (45.7%). Overall, based on the PEF at the sub-district level, the medium level of vulnerability comprised the highest share (69%) in Bangladesh. Age, gender, literacy, educational qualification and religion of the household’s head along with the number of earners, monthly income, area of settlements and divisions were significantly correlated with HDDS, PFES and EVFI. The study findings suggest that targeted interventions, including access to education, women empowerment and employment generation programs should be implemented in peripheral areas (north, northwest and southeast) to increase diet quality and minimize economic vulnerability to achieve sustainable food and nutrition security in Bangladesh.
10
Kurniawan, Mahda Reza. "Konsep Keberagaman Muhajirin dan Anshar." Journal of Islamic Studies and Humanities 2, no. 1 (June 1, 2017): 105–27. http://dx.doi.org/10.21580/jish.21.2518.
Повний текст джерелаАнотація:
Muhajirin and Anshar were the mesangger’s sahabat whom God praised of eminence to Rasulullah saw. who positioned them high as they were the elements of ahlus sunnah wal jamaah. If believers want to get the safety position in the day after or in the future, they should follow Muhajirin and Anshar beside Rasullah saw.. For those reasons understanding the frame of diversity is very necessary for us. Based on the historical report, Muhajirin and Anshar were not only the speculative concept but the real fact of history. Their empirical practice of religiosity was completely based on their implementation of Islamic preaching in a concrete space and time. From this empirical based we can see or find the fundamental frame of their future or eminence. It consists of the ability to adjust the preaching of religion in coordinate space and time. The theoretical frame from the eminence and future is shown in the technical religiosity they did.* * *Muhajirin dan Anshar adalah kelompok sahabat yang memperoleh pujian keutamaan dari Allah swt.. Rasulullah Saw. juga menempatkannya pada posisi sangat tinggi karena merupakan unsur ahl as-sunnah wa al-jama’ah sebagai firqah an-najiyyah. Apabila orang beriman di kemudian hari ingin memperoleh keselamatan serupa maka harus mengikuti Muhajirin dan Anshar di samping Rasulullah saw.. Oleh karena itu, memahami kerangka keberagamaan mereka sangat diperlukan. Berdasar atas laporan sejarah, Muhajirin dan Anshar bukan semata-mata konsep spekulatif semata akan tetapi merupakan kenyataan sejarah. Basis empiris praktik keberagamaan mereka sepenuhnya didasarkan pada pelaksanaan ajaran agama Islam dalam ruang waktu yang konkret. Di dalam basis empiris tersebut dapat ditemukan kerangka dasar keutamaan mereka. Kelebihan tersebut terdiri atas kemampuan untuk menyesuaikan praktik ajaran agama dengan koordinat ruang waktu di sekitarnya. Rumusan teoritis kelebihan tersebut terletak pada teknik keberagamaan yang mereka lakukan.
11
Alonso-Martínez, Laura, Davinia Heras-Sevilla, María Fernández-Hawrylak, and Simon Forrest. "English Validation of a Short Scale Designed to Detect Negative Attitudes towards Trans People (EANT)." Sustainability 13, no. 7 (March 28, 2021): 3760. http://dx.doi.org/10.3390/su13073760.
Повний текст джерелаАнотація:
(1) Background: Negative attitudes towards sexual minorities are widespread in our society. The Scale of Negative Attitudes towards Transgender people (EANT) has been tested in Spanish-speaking countries in order to assess its applicability as a measure of harmful predispositions towards trans individuals. Understanding these predispositions is important because of transformations in the rights of people in terms of respect for gender diversity. (2) Methods: For the validation of this scale, an online survey was developed and distributed to 362 UK university students aged 18 to 45 years (M = 21.43, SD = 3.42). The sample was randomly divided in half, carrying out the exploratory factor analysis for the first 180 students and performing the confirmatory factor analysis for the remaining 182. (3) Results: The validation of this unifactorial instrument in English was obtained, with a high internal consistency (α = 0.810) that suggests high applicability to measuring this construct, as well as showing expected relationships with typical variables (HATH, TIBS, gender, sexual orientation, religion and education). (4) Conclusions: This study assesses attitudinal tendencies and reveals how sexual prejudice is still implicit in our societies and makes the stigmatisation and discrimination of trans people visible. These findings support the development of strategies to tackle these predispositions.
12
Nagarajan, Vijaya. "On the Multiple Languages of the Commons." Worldviews 21, no. 1 (2017): 41–60. http://dx.doi.org/10.1163/15685357-02101004.
Повний текст джерелаАнотація:
The commons are social, cultural, semi-legal contracts a people make with their local natural systems that have embedded within them codes of moral and ethical orientations. This paper argues that there exists a lacuna in the current theoretical understandings of the commons in terms of languages, cultures and religions. This lacuna, the author argues, may radically affect the potentiality for negotiations around climate change. Through a set of three propositions, it calls for expanding the conceptual theoretical frameworks on the commons, a call for investigating a “multiple languages of the commons,” that are far more inclusive of a diversity of cultures, religions and languages.
13
Kocher-Schmid, Christin. "The Cultural Importance of Floristic Diversity: A Case Study from Nokopo village, Madang and Morobe Provinces, Papua New Guinea." Worldviews: Global Religions, Culture, and Ecology 2, no. 2 (1998): 107–22. http://dx.doi.org/10.1163/156853598x00118.
Повний текст джерелаАнотація:
AbstractBiodiversity is not exclusively a product of pristine natural processes but is also, to a considerable degree, caused by human activities. This is demonstrated by a detailed inspection of the use and classification of plants by the people of Nokopo village in the Finisterre Range of Papua New Guinea. Nokopo people recognise and value biodiversity on all its levels - genetic diversity, species diversity and diversity of ecosystems - and their activities enhance overall biodiversity. This can be partly explained by the usefulness biodiversity has to them, in terms of resource access and other utilitarian considerations. On the other hand, aesthetic concepts and values make a significant contribution. Both these intrinsically interwoven components - the utilitarian and the aesthetic component respectively - form the base for understanding the major role humans play in creating and maintaining biodiversity, the role of keystone species enhancing overall biodiversity in a given ecosystem.
14
Parajuli, Pramod. "Discourse on Knowledge, Dialogue and Diversity: Peasant Worldviews and the Science of Nature Conservation." Worldviews: Global Religions, Culture, and Ecology 1, no. 3 (1997): 189–210. http://dx.doi.org/10.1163/156853597x00128.
Повний текст джерелаАнотація:
AbstractThis article suggests that people endowed with an ecosystem operate within their own tradition of knowledge and can offer a useful critique of the increasingly globalised schemes of nature conservation such as parks, sanctuaries and biodiversity preserves. I compare and contrast two competing proposals for nature conservation. While one is the conservation strategy based upon in-farm nurturing of the biodiversity that adheres to the cultural diversity of people residing in an ecosystem, the other is a strategy that excludes the ecosystem people in order to conserve nature. But the contest between the two is not about whether nature should be kept pristine or be made available for human use; it is about the scale of use and the mode of use. It is about who should use, how much, and for what purpose. The debate is also about what kinds of technologies are going to be used in preserving as well as harvesting, using as well as enhancing nature. Ultimately, it is about the very nature of the relationship between human collectivity and non-human collectivity.
15
Parajuli, Pramod. "Discourse on Knowledge, Dialogue and Diversity: Peasant Worldviews and the Science of Nature Conservation." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 189–210. http://dx.doi.org/10.1163/156853597x00344.
Повний текст джерелаАнотація:
AbstractThis article suggests that people endowed with an ecosystem operate within their own tradition of knowledge and can offer a useful critique of the increasingly globalised schemes of nature conservation such as parks, sanctuaries and biodiversity preserves. I compare and contrast two competing proposals for nature conservation. While one is the conservation strategy based upon in-farm nurturing of the biodiversity that adheres to the cultural diversity of people residing in an ecosystem, the other is a strategy that excludes the ecosystem people in order to conserve nature. But the contest between the two is not about whether nature should be kept pristine or be made available for human use; it is about the scale of use and the mode of use. It is about who should use, how much, and for what purpose. The debate is also about what kinds of technologies are going to be used in preserving as well as harvesting, using as well as enhancing nature. Ultimately, it is about the very nature of the relationship between human collectivity and non-human collectivity.
16
Calo, Zachary R. "Law, Religion, and Secular Order." Journal of Law, Religion and State 7, no. 1 (February 7, 2019): 104–27. http://dx.doi.org/10.1163/22124810-00701006.
Повний текст джерелаАнотація:
This article compares the law and religion jurisprudence of the us Supreme Court and the European Court of Human Rights across three legal areas: religious symbols and religion-state relations, individual religious freedom, and institutional religious freedom or freedom of the church. Particular focus is given to the manner in which this jurisprudence reveals the underlying structure and meaning of the secular. Although there continues to be significant jurisprudential diversity between these two courts and across these legal areas, there is also emerging a shared accounting of religion, secularity, and moral order in the late modern West.
17
Morris, Paul. "Religion and culture in Europe: law, policies and realities." Journal of Citizenship and Globalisation Studies 2, no. 1 (May 14, 2018): 24–38. http://dx.doi.org/10.1515/jcgs-2018-0003.
Повний текст джерелаАнотація:
Abstract Is religion simply a part of culture? Can religious diversity be managed as a subset of intercultural diversity? This article explores intercultural dialogue and its relationship to “religion’ in the policies, documents and debates of the European Community. The argument is advanced that religious realities and concerns are misconstrued when religion is subsumed into culture. Religion needs to be historically and conceptually rethought and that for cultural and religious diversities to be skillfully managed in the interests of social solidarity and positive intercommunal relations both need to be addressed discretely and in tandem.
18
Hill, Mark. "Living Together in Diversity: Strategies from Law and Religion." Ecclesiastical Law Journal 21, no. 1 (January 2019): 69–70. http://dx.doi.org/10.1017/s0956618x18000960.
Повний текст джерелаАнотація:
The International Consortium for Law and Religion Studies (ICLARS) chose Rio de Janeiro and the sun-kissed beaches of Ipanema and Copacabana for its fifth conference and, unsurprisingly, the event was heavily over-subscribed. ICLARS was founded in 2007 with the aim of providing a forum where information, data and opinions could be readily exchanged among members and made available to the broader scientific community. Its first conference was held in Milan in 2009, followed by meetings in Chile in 2011, the USA in 2013 and Oxford in 2016. The proceedings from all these conferences have been published, giving permanence and a wider readership to the innovative scholarship which these gatherings have consistently produced.
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Matsúmunyane, Keneuoe, and Dipane Hlalele. "Culture, Religion and Sexual Diversity in Lesotho." Journal of Asian and African Studies 54, no. 4 (January 22, 2019): 498–511. http://dx.doi.org/10.1177/0021909618824351.
Повний текст джерелаАнотація:
This paper explores community dialogues as social interaction in search for sexual diversity in Lesotho, in an effort to influence positive and more directional thinking towards sexuality and sexual behaviour. Guided by queer theory, we firstly explore cultural and religious dimensions defining acceptable and unacceptable sexual behaviour; their influence on attitudes towards the lesbian, gay, bisexual, transgender, questioning (or queer) and intersex (LGBTQI) community, leading to their daily negative encounters; and, lastly, we suggest community dialogues as a mediator that influences more positive attitudes and guides acceptability towards this vulnerable population. Three main themes emerged after the adoption of a thematic analysis: there is denial of the LGBTQI existence; stigma and discrimination towards this minority population also prevail; and the LGBTQI population in Lesotho experience emotional and physical attacks.
20
Hammer, Stefan. "Religion Impacting the Concept of Law." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 1 (July 8, 2021): 3–12. http://dx.doi.org/10.30965/23642807-bja10018.
Повний текст джерелаАнотація:
Abstract The issue reflects on concepts of law determined or impacted by various currents of Abrahamitic religious traditions. Major alternative approaches regarding the status of revelation as a source of law are being addressed. Two basic types of religious approach can be distinguished: one embracing the idea of divine revelation containing prescriptions which are to be connected to and implemented in human legal and political reasoning, and another one absconding the divine from earthly political and legal paradigms in order to permeate them with relativizing spirituality. The various contributions explore the historical development of relevant strands of religious thought as well as the way in which they articulate themselves in the present-day diversity of a secularized and globalized environment.
21
Kelbessa, Workineh. "The Oromo Conception of Life: An Introduction." Worldviews 17, no. 1 (2013): 60–76. http://dx.doi.org/10.1163/15685357-01701006.
Повний текст джерелаАнотація:
This article examines the Oromo conception of life. The Oromo believe that Waaqa is the creator of all things and the source of all life. Accordingly, the concept of “artificial life” does not exist in the Oromo worldview. Life is a sophisticated system and can only be created by a perfect being. Human beings are not above other creatures and cannot despoil them as they wish. They are part of the natural world that is given a special place in the diversity of the cosmos; they are endowed with the intelligence that enables them to understand cosmic events. Thus, God requires humans to responsibly cohabit the Earth with other creatures. This study relies on literature review, interviews and personal observation.
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Robbers, Gerhard. "Diversity of State-Religion Relations and European Union Unity." Ecclesiastical Law Journal 7, no. 34 (January 2004): 304–16. http://dx.doi.org/10.1017/s0956618x00005391.
Повний текст джерелаАнотація:
There is no single system of state-religion relations within Europe which is equal to another. Each one is distinct. Many countries know a number of different systems within themselves, as does the United Kingdom, Germany or France. The presence of history is strongest perhaps in this field of life. Tradition and truth, emotion and identity flourish in this field. Future law on religion in Europe is best built on strong regional structures. This paper reports on three aspects of state-religion relations in Europe: What is the situation in Germany? What does the United Kingdom look like from the continent? And what about Europe?
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Burchardt, Marian. "Statecraft, Witchcraft, God’s Craft: Religious Diversity and the Forces of Law in South Africa." Journal of Religion in Africa 47, no. 2 (January 16, 2017): 257–84. http://dx.doi.org/10.1163/15700666-12340102.
Повний текст джерелаАнотація:
AbstractLegal anthropologists and sociologists of religion increasingly recognize the importance of law in current controversies over religious diversity. Drawing on the case of South Africa, this article explores how such controversies are shaped by contestations over what counts as ‘religion’. Analyzing the historical context and emergent forms of institutional secularity from which contemporary contestations over religious diversity draw, the article explores debates and practices of classification around religion, tradition, and culture, and the ways in which these domains are co-constituted through their claims on the law: on the one hand through an analysis of religion-related jurisprudence; on the other hand through an examination of the debates on witchcraft, law, and religion. I argue that the production of judicial knowledge of ‘religion’, ‘culture’, and ‘tradition’ is tied up with contestations over the power to define the meaning of the domains. In fact, contrary to notions of constitutionality in which rights seem to exist prior to the claims made on their basis, in a fundamental sense rights struggles help to constitute the contemporary human rights dispensation. Against the Comaroffs’ claim that judicialization depoliticizes power struggles, I show that legal claims making remains vibrantly political.
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Alewell, Dorothea, and Daniela Rastetter. "On the (ir)relevance of religion for human resource management and diversity management: A German perspective." German Journal of Human Resource Management: Zeitschrift für Personalforschung 34, no. 1 (October 17, 2019): 9–31. http://dx.doi.org/10.1177/2397002219882399.
Повний текст джерелаАнотація:
From the limited empirical knowledge we have, religion is hardly ever implemented as a dimension of diversity management in German firms. As religion is increasingly important in many areas of law, with regard to world conflicts, the integration of refugees, societal tensions and potentially high religious diversity of employees and customers in globally acting firms, this finding triggers questions why or why not religion is applied as a dimension of diversity management in German companies. We thus discuss pros and cons for considering religion as a dimension of diversity management, arguing that on the one side there are many arguments for employers in favour of considering religion as a diversity dimension, especially arguments grounded on legal regulations, discrimination or effects on performance and resilience of employees. However, on the negative side, attributions of conflict and irrationality connected with religion and employers’ difficulties in collecting a sound database may hamper implementation as a diversity dimension. We conclude with a research outlook.
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Henrard, Kristin. "THE ACCOMMODATION OF RELIGIOUS DIVERSITY IN SOUTH AFRICA AGAINST THE BACKGROUND OF THE CENTRALITY OF THE EQUALITY PRINCIPLE IN THE NEW CONSTITUTIONAL DISPENSATION." Journal of African Law 45, no. 1 (April 2001): 51–72. http://dx.doi.org/10.1017/s0221855301001602.
Повний текст джерелаАнотація:
South Africa is often characterized as a highly religious country since many South Africans consider their religious beliefs to be central to their lives. Although religion is widely believed to be a “non-issue”, these strong religious identifications might, however, play a role in the apparent ethnic resurgence. Consequently, the religious diversity of South Africa should be appropriately accommodated in the post-apartheid regime so as to prevent religion-based conflict.
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Shachar, Ayelet. "Faith in law?" Philosophy & Social Criticism 36, no. 3-4 (March 2010): 395–411. http://dx.doi.org/10.1177/0191453709358834.
Повний текст джерелаАнотація:
This article evaluates demands for privatized diversity that destabilize traditional notions of separation of state and religion, by asking secular authorities to adopt a hands-off, non-interventionist approach, placing civil and family disputes with a religious or cultural aspect beyond the official realm of equal citizenship. This potential storm to come must be addressed head on because it mixes three inflammatory components in today’s political environment: religion; gender; and the rise of a neo-liberal state. The volatility of these issues is undisputed; they require a mere spark to ignite. The standard legal response to this challenge is to seek shelter behind a formidable ‘wall of separation’ between state and religion, even if this implies turning a blind eye to the concerns of religious women — especially those caught in the uncoordinated web of secular and religious marriage bonds. I will advance a different approach. By placing these once-ignored agents at the centre of analysis, this article explores the idea of permitting a degree of regulated interaction between religious and secular sources of identity and obligation, so long as the baseline of citizenship-guaranteed rights remains firmly in place.
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Reichenbach, Bruce. "BOULDERS, NATIVE PRAIRIE AND A THEISTIC STEWARDSHIP ETHIC." Worldviews: Global Religions, Culture, and Ecology 7, no. 1-2 (2003): 93–112. http://dx.doi.org/10.1163/156853503321916237.
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AbstractThe recent fad of removing glacial boulders from native Midwest prairie to create walls for urban wildflower gardens provides the context for thinking about how a theistic stewardship ethic addresses the environment. The three commands of Genesis 1 and 2 provide the basis for a theistic stewardship ethic, where God as the Creator/Landowner establishes humans as stewards to administer his kingdom. Contrary to the oft-repeated view that the injunction to rule over justifies a mere instrumental use and hence abuse of the environment, the command gives value to the biotic environment because the created has interests and thereby moral standing. Consequently, the environment must be considered in the for-whom of moral calculation. However, a theistic environmental ethic adds that the value of nature is neither merely intrinsic nor instrumental, but derives from the value accorded it by its Creator, who in seeing it function declares it good. The command to care for allows for sustainable conservation and human use rather than mere preservation. And the command to fill connects with the need to preserve and foster genetic and ecological diversity. Throughout we apply these commands to the case study about boulders and native prairie.
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Alidadi, Katayoun, and Marie-Claire Foblets. "Framing Multicultural Challenges in Freedom of Religion Terms." Netherlands Quarterly of Human Rights 30, no. 4 (December 2012): 388–416. http://dx.doi.org/10.1177/016934411203000403.
Повний текст джерелаАнотація:
Multicultural challenges in Europe are being framed in human rights language, and in particular in terms of the freedom of thought, conscience and religion. The question is whether the practical case-by-case application of the fundamental right to freedom of religion in national and European case law facilitates a ‘deep (and normative) diversity’ in Europe or rather only allows space for a limiting or ‘conditioned diversity’ instead. While opening up possibilities for minorities to live out their lives in accordance to their deeply-held convictions, it seems to us that the human rights working frame in a predominantly ‘minimalist’ conception comes with its inherent limitations as to the management of Europe's religious diversity. While human rights purport to liberate and protect, they also impose conditions, criteria and standards that are grounded in a Western vision of law, society and religion. Religious minorities stand to gain from playing by the human rights rules as long as they accept to mould, shape and limit their claims to fit dominant conceptions, which perhaps diverge from their own understandings, needs and aspirations. Drawing on case law collected through the RELIGARE project network, this article aims to illustrate some of the limitations and confines that Europe's diverse communities face in the areas of the workplace, the public place, the family, and State support to religions.
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Berger, Benjamin L. "Religious Diversity, Education, and the “Crisis” in State Neutrality." Canadian Journal of Law and Society / Revue Canadienne Droit et Société 29, no. 01 (November 22, 2013): 103–22. http://dx.doi.org/10.1017/cls.2013.56.
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Abstract Education—and particularly public education—has become a crucible for the relationship between state and religious diversity, a principal site for contemporary debates about the meaning of secularism and the management of religious difference. This is so across a variety of national traditions, and despite wide differences in the historical and “emotional inheritances” surrounding the configuration of law, politics, and religion. Through an exploration of Hannah Arendt’s thought about responsibility and freedom in education, this article works towards a better understanding of why education is such a crucial and fraught field in the modern encounter between religion and law. The article turns to the recent jurisprudence of the Supreme Court of Canada to draw out the implications of these ideas, arriving ultimately at a claim about the nature and limits of the concept of state neutrality.
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Safa'at, Muchamad Ali. "The Roles of the Indonesian Constitutional Court in Determining State-Religion Relations." Constitutional Review 8, no. 1 (May 31, 2022): 113. http://dx.doi.org/10.31078/consrev815.
Повний текст джерелаАнотація:
Indonesia is neither a religious state nor a secular state. Based on the Pancasila state ideology and the 1945 Constitution, Indonesia adheres to a symbiotic model in which the state and religion are different entities but have a mutually influencing relationship. This relationship pattern can be seen from several laws that regulate issues related to religion, especially Islam, which is embraced by the majority of Indonesians. As a political product, the pattern of relations between the state and religion in the law is dynamic. However, in accordance with the principles of a democratic rule of law, the dynamics of democratic politics are controlled by legal instruments, one of which is through the authority to review laws as one of the powers of the Constitutional Court. The Constitutional Court’s decisions in cases of judicial review of laws related to religion reinforce the model of the symbiotic relationship between the state and religion. Such decisions affirmed Pancasila as a model of Indonesian secularity that is needed for the sake of individual rights and freedoms, to balance or reconcile religious diversity, social integration and national development, and the independent development of the functional domains of society.
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Susfita, Nunung. "ISLAMIC LAW PARADIGM (CLASSIC AND ALTERNATIVE)." Al-IHKAM: Jurnal Hukum Keluarga Jurusan Ahwal al-Syakhshiyyah Fakultas Syariah IAIN Mataram 11, no. 1 (June 17, 2019): 91–107. http://dx.doi.org/10.20414/alihkam.v11i1.2121.
Повний текст джерелаАнотація:
Paradigm is a collection of assumptions, concepts, and proportions that are logically put together and function to direct thought and study. Celestial religion before Islam has a limited capacity of time and place. The temporary nature is limited by the presence of the Prophet afterwards, such as the teachings of Musa a.s. The deadline is when the teachings of Isa a.s arrived. In contrast, the religion of Islam brought by the Prophet Muhammad is the last and final religion. The Qur'an is essentially a document of diversity and ethics that aims to be practical, to create a society of good morality and justice. The doctrine of freedom of human will as proclaimed by the Mu'tazillah is part of the theological concept of God's justice and defeats the original aspect of freedom and human responsibility. Among Orthodox, this human freedom means God's indifference. They accused the Mu'tazilah sect as extreme humanism, they asserted that God is outside the human concept of justice. What human beings see as God's justice does not mean that to Him, but what He does for humans does seem fair and rational to humans.
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Kodila-Tedika, Oasis, and Julius Agbor Agbor. "Religious Diversity and Economic Development in Sub-Saharan Africa: So Far So Good." Journal of African Development 16, no. 1 (April 1, 2014): 99–117. http://dx.doi.org/10.5325/jafrideve.16.1.0099.
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Abstract This paper investigates the effects of religion on a broad set of development outcomes in sub-Saharan Africa. We regroup these outcomes into three broad categories, namely, development process outcomes (growth, investment, conflict, and government quality), institutional outcomes (property rights and the rule of law) and social development outcomes (social and gender protection). Using two new measures of religion – religious fractionalization (RELFRAC) and religious polarization (RELPOL), alongside the traditional measure of religious diversity, our results suggest that broadly speaking, religion or religious diversity has no statistically significant impact on the institutional and social aspects of development in sub-Saharan Africa. However, our findings do suggest that religion has important effects on the development process through its effects on investment. The analysis suggests that African policy-makers need to pay attention to the changing religious dynamics and increasing religious polarization of African societies.
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Vaggione, Juan Marco. "Sexuality, Law, and Religion in Latin America: Frameworks in Tension." Religion and Gender 8, no. 1 (February 19, 2018): 14–31. http://dx.doi.org/10.18352/rg.10246.
Повний текст джерелаАнотація:
One challenge opened by contemporary sexual politics in Latin America is to rethink the relations between religion and law. The debate on the regulations of sexuality, reproduction or the family makes visible the complex interconnections between religious worldviews and the legal system. Particularly, how the secularization of law has been compatible with an imbrication process in which law traduces and conserves catholic sexual morality into secular regulations. The article offers an analysis of the ways in which stakeholders in conflict over sexual and reproductive rights in Latin America mobilize religion and the law to pursue their agendas. First, the article considers the main strategies implemented by the feminist and sexual diversity movements in order to overcome the power and influence of the Catholic Church on lawmaking processes. Although these movements tend to share an anti-clerical standpoint, they present a complex and dynamic construction of religion. Second, it presents different adaptions by Catholic sectors in defense of a natural sexual order. In their quest to influence state legal systems, these sectors deploy a dynamic and strategic understanding of religion and its impact upon public and legal debates. Building upon these considerations, the article contributes to the question of the complex articulations between religion and law in contemporary Latin America.
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Nicácio, Camila Silva. "Law and Religion: A Comparative Approach to the Management of Religious Intolerance in Brazil and Canada." Religion & Human Rights 17, no. 1 (March 16, 2022): 49–64. http://dx.doi.org/10.1163/18710328-bja10025.
Повний текст джерелаАнотація:
Abstract The issue of religious intolerance, despite its antiquity, currently poses new problems, due to globalization, cultural diversity, the speed of exchanges and the phenomenon of migration, the latter being forced or not. How can we guarantee a coexistence that respects, at the same time, religious freedom and cultural pluralism, religious diversity included? The Canadian experience based notably on the notion of “reasonable accommodation” seems to represent a demanding effort to reconcile diversity and unity. It is not, however, exempt from criticism, such as the one elaborated by Lori Beaman from the notion of “deep equality”. This article comments on that experience and the criticism addressed to it, relating it to the existing ways to deal with religious intolerance in Brazil.
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Gülalp, Haldun. "Secularism and the European Court of Human Rights." European Public Law 16, Issue 3 (September 1, 2010): 455–71. http://dx.doi.org/10.54648/euro2010031.
Повний текст джерелаАнотація:
This article examines the variety of State-religion relations and the place of Islam in Europe through a critical analysis of the case law of the European Court of Human Rights (ECtHR, or the Court). This examination reveals both the patterns of litigation, hence the diversity in national political cultures, and the dominant normative assumptions about religion and secularism in Europe more generally, which are implicit in the Court’s reasoning. Although the Court grants a ‘margin of appreciation’ to individual states, the margin itself seems to vary according to those implicit normative preferences. The essay argues that although neither the Convention nor the Court prescribes a normative model of secularism or State-religion relations, there still seems to be an implicit pattern whereby the Court prefers some models to others. Historically ingrained cultural assumptions about not only the division between Christianity and Islam but also between Western and Eastern Christianity appear to have played a part in the reasoning of the judges of the ECtHR.
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Elder, P. S. "Biological Diversity and Alberta Law." Alberta Law Review 34, no. 2 (February 1, 1996): 293. http://dx.doi.org/10.29173/alr1084.
Повний текст джерелаАнотація:
Biological diversity refers to the rich variety of all life forms presently on Earth. It is important to preserve and maximize biological diversity, because of its intrinsic value and its value to human survival and wellbeing. In order to do so, the author argues, a broad ecosystem management approach to species conservation is necessary. Numerous Alberta statutes are examined comprehensively to determine their effects and potential effects on biological diversity. The ecosystem management approach to species conservation is not prominent in Alberta law. Outside of National Park land, very little of Alberta's area offers protection for biological diversity. While the administration of some Acts (such as the EPEA and the Natural Resources Conservation Act) shows promise, a lack of specific duties permits decisions adverse to biological diversity. Changes to Alberta's planning legislation may be beneficial, through the regulation of development on private land. Because of the prime importance given to economic development in various Alberta statutes, the possibility exists for significant adverse impacts to biological diversity. The author recommends a number of legal reforms. These include the addition of explicit purpose sections in relevant legislation, the imposition of a positive duty on decision-makers to consider sustainability and biological diversity, and the creation of incentive programs to encourage private property owners to set aside habitat areas.
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Jawed, Maria, and Dhanaji Mukundrao Jadhav. "Evolving a New Religious Freedom Jurisprudence: A Step Towards Ensuring Equality for Women." Oxford Journal of Law and Religion 10, no. 2 (June 1, 2021): 327–41. http://dx.doi.org/10.1093/ojlr/rwab021.
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Abstract India is a country of religious pluralism, and cultural diversity wherein religion is one of the important social institutions. Freedom of religion in India is guaranteed as a fundamental right which comprises ‘freedom to freely profess, practice and propagate religion’ within the Constitutional boundary. The Indian constitution fosters equality to all and has a broader interpretative connotation. Often, the judiciary is posed with the delicate task of settling the sensitive disputes relating to religion. The court's intervention into such practices may lead to a conflict of existing values backed by the religion or society with newly introduced values by the court. Recently, the Supreme Court in the Sabarimala Temple Entry case declared the practice of prohibiting women in their menstruating age from entering the temples as unconstitutional. The article substantiates that the case paves the way for ensuring equality for women in every sphere, including religion. It critically appraises the existing jurisprudence of religious freedom and argues the need to establish a much coherent jurisprudence based on constitutional principles. The article correlates moral, social, and religious intricacies in determining the constitutional validity of religious practices and tries to substantiate it based on developing jurisprudence of constitutional morality.
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Pirosa, Rosaria. "Majoritarian Epistemology on Religious Symbols. A Religiously-Based Stereotyping Technique to “Package Others’ Religious Rights”." Age of Human Rights Journal, no. 16 (June 14, 2021): 278–91. http://dx.doi.org/10.17561/tahrj.v16.6085.
Повний текст джерелаАнотація:
The paper will focus on a particular form of stereotyping technique which aims to narrow religious rights for non-Christian believers, moving from an exclusively Judeo-Christian epistemology on religious symbols that, no by chance, defines them as “ostensive”. According to this perspective, freedom of religion is eminently a heartfelt attitude, therefore the term “ostensiveness” is intended to emphasize not mandatory behaviors, which are conceived as a redundant way to live faith. Starting from its philosophical assumptions, the article deals with the stereotyping tools related to religion, functional to conceal the social complexity and to deny legal protection, through a legal and political concept like state neutrality. The piece seeks to show how the concept of religious right, when it cannot be declined as a majoritarian right, is rife with plural levels of intersecting stereotyping, concerning other categories of diversity like gender and ‘ethnicity’. This approach flatters each dimension and does not take into account coexisting identities within the same person, ignoring that intersectionality highlights the necessity of assessing religious diversity as fundamentally socially located. This stereotyping attitude can be traced back to the complex relationship between law and religion that provides a direct way to assess crucial issues like belonging, identity, community and authority. Law, as a cultural and non-neutral construct, regards religion as a valuable fact and worthy of legal protection since it is attributable to an individual phenomenon and as quintessentially private matter. Therefore, to assess identity or belonging in the fault lines of the interaction of law and religion means find an opportunity to legitimize targeting law related to religious diversity making it seems like a way to deal with religious ‘differences’ that cannot be assimilated. In this respect, we discuss about the radical secularist claims through a case-study, namely the “affaire Québécois” within the Canadian system, not only in a geographical sense, but in the theoretical field mapped out by religious pluralism as the focal point of the multiculturalist approach, on one hand, and the secularist revival, on the other hand.
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Zucca, Lorenzo. "A Secular Manifesto for Europe." Law & Ethics of Human Rights 10, no. 1 (May 1, 2016): 157–83. http://dx.doi.org/10.1515/lehr-2016-0006.
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Abstract The article argues that secularism in Europe needs to be fundamentally reconsidered. Everywhere European secular states face a double threat: On one hand fundamentalist religion, on the other negative secularism. Firstly, the paper explains negative secularism and the reason it is a problem rather than an asset. It then elaborates a new conception of positive secularism that can be understood either as a political or as an ethical project. Either way, the point of positive secularism is to distance itself from religion in order to embrace diversity of all types, religious and non-religious. Political secularism, however, relies on an elusive hope of reaching overlapping consensus between religious and non-religious people. Ethical secularism aims instead to protect diversity by promoting the establishment of a marketplace of religions, which acknowledges a public role for religion while regulating it. The marketplace of religions promotes religious pluralism and helps to iron out the different treatments between religions. Ethical secularism aims to be a worldview of worldviews that creates the preconditions for all religious and non-religious people to live well together.
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Lovin, Robin W. "Lovin on Trigg, Religion in Public Life." Scottish Journal of Theology 62, no. 2 (May 2009): 175–84. http://dx.doi.org/10.1017/s0036930608004250.
Повний текст джерелаАнотація:
The relationship between religion and public life is a universal problem, but discussions of it quickly become very local. They begin with the global reality of religious diversity, then the analysis descends into the particulars of the legal and constitutional system immediately in view, assuming always the sociological features of religious diversity most familiar to the audience at hand. French analysts typically take laïcité as the standard for modern solutions to the problem, while they view with alarm the cultural gap which separates older French citizens from recent Muslim immigrants. American writers, by contrast, usually have a more benign view of cultural diversity, which has grown up over generations of immigration. They turn quickly to the ambiguities of church–state law which govern religious expression in public space. Roger Trigg provides a thoughtful alternative to these parochial analyses. His Religion in Public Life explores a variety of national settings and he formulates his questions in terms which avoid legal or religious assumptions that are already in place where the question is asked. At the same time, he makes no premature claims to rational universality or global solutions. Religion in Public Life is primarily an investigation of European and North American contexts, or in other places which share a British legal and cultural heritage. In these places, religion and public life are shaped by the realities of modern law and the modern state and appeals to reason still mean something, even if they cannot mean quite as much as liberal theorists thought they meant only a few decades ago. But even among these nations, linked by culture, commerce and commitment to democracy, there is a surprising range of legal arrangements relating to religious expression and religious institutions and there are considerable differences in the social facts behind the legal differences. This, Trigg suggests, is a large enough world to allow us to discuss real differences without succumbing to the confusion which sometimes results from too much information. It is also a world in which we are acutely aware that public life has problems in need of solutions. Instead of hurrying to keep religion out of sight or under control, we are perhaps more willing to see what it has to contribute.
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Ferrari, Silvio. "Religion between Liberty and Equality." Journal of Law, Religion and State 4, no. 2 (June 23, 2016): 179–93. http://dx.doi.org/10.1163/22124810-00402003.
Повний текст джерелаАнотація:
In this paper I argue that the shift from liberty to equality in the legal regulation of freedom of religion is part of a larger process of globalization of law that can change the “quality” of the right to freedom of religion and belief However, this shift does not have the same impact on different areas of the legal regulation of freedom of religion and belief. Moreover, it needs to be contextualized and considered in the light of the different historical and cultural background of each country. For these reasons the shift from liberty to equality cannot be understood as a linear process. The forms it takes and its final outcome can be very different according to the legal fields and the countries that are taken into consideration. Europe, with its rich background of internal diversity, provides a good case-study to test the soundness of this claim.
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Ruiz Vieytez, Eduardo J. "Religious Diversity: accomodation for Social Cohesion. Gaps in the legal protection of religious diversity: generic versus specific protection instruments." Deusto Journal of Human Rights, no. 8 (December 11, 2017): 13–26. http://dx.doi.org/10.18543/aahdh-8-2011pp13-26.
Повний текст джерелаАнотація:
The legal protection of religious diversity in plural societies is mainly supported by the human right to freedom of religion and belief, which is widely recognized under the international human rights law. However, interpretations of this law are far from univocal when it comes to managing the situation of persons whose religious beliefs are a minority. The so-called harmonisation practices are techniques to spread the content and exercise of this right. Similarly, the so-called Rights of minorities (as is the case of religious ones) also provide a protection framework, the scope of which has not yet been clearly defined. The current diversity of European societies and their commitment to protect the diversity and minorities lead us to seek a more focused and effective framework of protection, choosing between rights and generic or specific instruments.Published online: 11 December 2017
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Kamal, Muhiddinur. "HARMONY IN DIVERSITY: STUDY ON POTENTIAL HARMONIOUS MULTICULTURAL SOCIETY "PANTARA" REGIONS (PANTI-TAPUS-RAO) NORTHERN BORDER OF WEST SUMATRA." Islam Realitas: Journal of Islamic & Social Studies 4, no. 2 (December 25, 2018): 148. http://dx.doi.org/10.30983/islam_realitas.v4i1.511.
Повний текст джерелаАнотація:
Pantara region (Panti-Tapus-Rao) is an area that lies on the border north Sumatra Indonesia consists of diverse cultures, ethnicities, races and religions. This area is a picture of a multicultural society, scattered in various corners of the village. The society of Pantara is a homogeneous society both in terms of custom and religion in Minangkabau. During the era Pagaruyung Kingdom in Minangkabau, Pantara region was given region's special autonomy status called "Lordship of Padang Nunang" located in Rao. The status of “Lordship” as shoreline areas (regions in power) is given by the special autonomous kingdom of Pagaruyung, contributing to strengthen society of "Pantara" as an honor for indigenous of Minangkabau tradition which holds the tradition of, "Tradition founded upon Islamic law, Islamic law founded upon the Qur'an" (adat basandi syara', syara' basandi Kitabullah). The massive arrival of Batak Toba and Mandailaing in the early days of independence to Pantara region(Panti-Tapus-Rao), change homogenous society into a heterogeneous society. The diversity in Pantara region covers ethnicity and culture as well as diversity in religion. Batak Toba and Mandailing society share the same patrilineal culture, but they are different in terms of religion. Batak Toba society made Protestants association or better known as HKBP while Mandailing community embraced Islam. Minangkabau people have the same religion as the Mandailing, because both are Moslem but they are different in customs. Mandailing embraced patrilineal while indigenous Minangkabau is matrilineal. On the other hand, Batak and Minang people different both in religion and culture. Batak are Christians while the Minangkabau are Muslims. The presence of Javanese people who come when it was brought by the Dutch, and the arrival of Malay people who chose to stay in the region participated Pantara enrich the diversity of Pantara region. Pantara region now has turned into a society that is heterogeneous in terms of ethnicity, religion, culture and language, they are live together in harmony, although sometimes arise, but can be mitigated and resolved quickly.There are some factors to live in harmony in diversity within the multicultural society of Pantara: 1). Understanding of religious teachings which are sublime and peaceful, 2). Values of local wisdom, 3). Recognition of newcomers, 4). And the pattern of leadership in the community
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Rouméas, Élise. "Religious Diversity in the Workplace: The Case for Alternative Dispute Resolution." Political Studies 68, no. 1 (April 12, 2019): 207–23. http://dx.doi.org/10.1177/0032321719839316.
Повний текст джерелаАнотація:
The workplace is a focal point for debates about religion and public life. This article examines the question of religion at work, and how to fairly resolve the conflicts it generates. Specifically, it advocates for the use of alternative dispute resolution to address these conflicts. Alternative dispute resolution refers to a set of dispute processing methods, mainly arbitration and mediation. Unlike litigation, these procedures rely on the consent and cooperation of the parties involved. I argue that alternative dispute resolution is best conceived of as a desirable complement to the rule of law rather than a cheaper alternative. It conveys a distinctive approach to procedural fairness, which is attentive to individual circumstances, and it frames the relationship between disputants in a cooperative way. Alternative dispute resolution is thus a valuable tool for the accommodation of religious diversity in the professional world.
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Fatah, Abdul. "Konsolidasi Komunal sebagai Mitigasi Konflik Agama di Jawa Timur." Lentera Hukum 5, no. 1 (May 7, 2018): 105. http://dx.doi.org/10.19184/ejlh.v5i1.6636.
Повний текст джерелаАнотація:
Indonesia adopts democracy based on the rule of law as it is guaranteed in the constitution. But, the practice of violations of Freedom of Religion and Belief (KBB) still frequently occurs in Indonesia, including in the province of East Java. As a result of intolerance under the ground of religion and belief, social conflict is inevitable. There are several alternatives as a means to establish transitional justice in the aftermath of conflict, such as truth finding, independent and impartial tribunal, mainstreaming collective consciousness on the importance of diversity, and utilization of policy to counter social conflict. Nevertheless, another important aspect is the need of communal consolidation in the aftermath of intolerant practice and social conflict. Thus, communal consolidation which involves interested parties should be seen as an instrument of conflict mitigation under the ground of religion in East Java.
Keywords: The Rule of Law, Government, Freedom of Religion and Belief
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Grekova, Maya, Iva Kyurkchieva, and Maya Kosseva. "Accommodation of religious diversity at the workplace through the prism of state–religion relations." International Journal of Discrimination and the Law 13, no. 2-3 (June 2013): 169–93. http://dx.doi.org/10.1177/1358229113489397.
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Berger, Benjamin L. "THE VIRTUES OF LAW IN THE POLITICS OF RELIGIOUS FREEDOM." Journal of Law and Religion 29, no. 3 (August 29, 2014): 378–95. http://dx.doi.org/10.1017/jlr.2014.17.
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AbstractThe moral force and capacity for inspiration of both religion and politics alike arise in part from the sense that they authentically map the world as we find it, yielding claims about how it should be. This paper asks what role we might imagine for law in this “hyper-real” world of religion and politics, arguing that law can display distinctive virtues linked to its capacity for strategic agnosticism about the real. Applying Sunstein's idea of “incompletely theorized agreements” to the politics of religious freedom, the paper examines the role of law as a tool of adhesion in two very different constitutional settings—Canada and Israel—and argues for modesty as a functional virtue in law and legal process. Viewed in this way, law draws its worth from its tolerance for ambiguity, its sub-theoretical nature, and its pragmatic proceduralism, seeking to sustain political community in the presence of normative diversity, rather than speaking truth to difference.
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Bachner, Bryan. "Biological Diversity and the Law: The Transformation of Environmental Planning in Hong Kong." Asia Pacific Law Review 10, no. 1 (June 2002): 95–115. http://dx.doi.org/10.1023/a:1020134826224.
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Aryono, Aryono. "Pergulatan Aliran Kepercayaan dalam Panggung Politik Indonesia, 1950an-2010an: Romo Semono Sastrodihardjo dan Aliran Kapribaden." Jurnal Sejarah Citra Lekha 3, no. 1 (March 31, 2018): 58. http://dx.doi.org/10.14710/jscl.v3i1.17855.
Повний текст джерелаАнотація:
This article discusses about the efforts of creeds religion flourished to maintain their existence since the 1950s until the late 2010’s in Indonesia. Using historical method, this article found the interesting facts about the struggle of creeds religion in political stage of Indonesia. In 1953, for example, the Ministry of Religion Affairs noted that there were 360 groups protected by the government according on the Constitutional Law 1945 Article 29. After the tragedy of 1965, migration of members to the religions took place. When Soeharto became president, these groups was allowed to flourish. However, they got discrimination and always being watched. The new hope was arose in 2006, when the government issued Law No. 23/2006 about Population Administration, although it still requires to fill the religious column in national identity card (KTP). In the end 2017, the Constitutional Court issued a fatwa related to the status of religious column in KTP of the creeds religion. This condition also encompassed to Aliran Kapribaden’s Romo Semono Sastrodiharjo in Purworejo, Central Java. This discrimination must be terminated, in the name of unity in diversity.
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Hikmah, Afroh Nailil, and Ibnu Chudzaifah. "MODERASI BERAGAMA: URGENSI DAN KONDISI KEBERAGAMAAN DI INDONESIA." Al-Fikr: Jurnal Pendidikan Islam 8, no. 1 (June 30, 2022): 49–56. http://dx.doi.org/10.32489/alfikr.v8i1.272.
Повний текст джерелаАнотація:
Cultural diversity (multicultural) is a natural event due to the meeting of various cultures, the interaction of various individuals and groups carrying cultural behavior, having different and specific ways of life. Diversities such as cultural diversity, family background, religion, and ethnicity interact with each other in the Indonesian community. In horizontal communication between communities, Mulyana said, clashes between tribes are still taking place in various areas, ranging from stereotypes and prejudices between tribes, discrimination, to open conflicts and massacres between tribes that take lives. Competition between tribes is not only in the community but also among political elites and even academics to occupy positions in various agencies. This study aims to explain the importance of being moderate in religion and also to see how the conditions of religion in Indonesia are through descriptive qualitative research. The results of this study are 1) Moderation of religion as an effort to always maintain that whatever variety of interpretations and understandings of religion are maintained according to the corridor so as not to bring up extreme religious ways. Because the main points of religious teachings are basically the same, such as humanity, justice, equality before the law, respect for human rights and other universal values. 2) Based on research conducted by the Ministry of Religion, it shows that the 2021 Religious Harmony Index (KUB) is in the good category. Its value is at the national average of 72.39, up 4.93 points from the previous year.