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1
Abadi, Husnu, Efendi Ibnususilo, and Rahdiansyah Rahdiansyah. "REVIEW OF IMPLEMENTATION OF GOVERNMENT AUTHORITIES IN POLICY-MAKING IN THE "RELIGIOUS AFFAIRS"." Tadulako Law Review 3, no. 1 (June 30, 2018): 79. http://dx.doi.org/10.22487/j25272985.2018.v3.i1.10238.
Повний текст джерелаАнотація:
Government absolute authorities in the religion affairs is the authority of the central government. In the dynamic development of political, many district that produce regional policy with respect to religion or to follow religious aspirations of local people. Some districts in Riau Province, a county division during the reform, including the district are very concerned about the development in the field of religion. In addition to physical development, the county authority also extend its authority in the religion affairs. Regional policy is embodied in the form of local laws, regulations regent, or Medium Term Development Plan (Plan) Government District in Riau Province. This is possible because there are no clear boundaries of understanding in the rule of religion affairs formulated by the law on local government. The central government, based on this study, it gives tacit consent when local governments do just that, because the rate it is going to add a lot of partners in the central government district. There is no struggle for power between central government and local governments, but the expansion of the district authority in religious issues involved in managing the government's response is a manifestation of the district in the religious aspirations of the people of the area
2
Larsson, Tomas. "The political economy of state patronage of religion: Evidence from Thailand." International Political Science Review 40, no. 4 (June 20, 2018): 576–90. http://dx.doi.org/10.1177/0192512118770178.
Повний текст джерелаАнотація:
Deciding the character and level of official patronage of religion are fundamental questions for all states. Yet we know next to nothing about the determinants of such patronage. Are democratic governments more or less inclined than autocratic ones to seek legitimacy through religious patronage? Is it ultimately ideological struggles that determine the extent of government backing of religion? This article addresses these questions through an analysis of the evolution of the state’s role as patron and protector of Buddhism (and other officially recognized religions) in Thailand. Specifically, it examines changes in government expenditure on Thailand’s religious bureaucracy from 1960 to 2016. It finds that democratization and ideological struggles have been the main drivers of a significant expansion of government spending on religious patronage.
3
Goldenberg, Naomi. "“Religion” and Its Limits." Journal of the British Association for the Study of Religion (JBASR) 21 (December 18, 2019): 1. http://dx.doi.org/10.18792/jbasr.v21i0.37.
Повний текст джерелаАнотація:
The keynote contributes to critical analysis of religion and attendant categories by proposing that religions be understood as vestigial states. According to this hypothesis, religion is a modern discursive product that is not present in the Bible. The category evolves as a management strategy, a technology of statecraft to contain and control conquered, colonized and/or marginalized populations as an alternative to genocide. Examples are drawn from Greek mythology, Jewish and Druid history and recent Buddhist politics. The author uses texts pertaining to international law and political philosophy to argue that viewing religion as synonymous with displaced, uneasy, former government opposes male hegemony by revealing the political structure of mystified nostalgia for male leadership. She also maintains that understanding religions as restive governments promotes clarity in regard to contemporary conflicts between religious freedom and equality rights. Psychoanalytic theories of Sigmund Freud, Melanie Klein and Wilfrid Bion are cited to support the disassembling of foundational terms of Religious Studies.
4
Hogan, Carol N. "Can the Government Define Religion?" National Catholic Bioethics Quarterly 1, no. 1 (2001): 27–31. http://dx.doi.org/10.5840/ncbq20011172.
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5
Satana, Nil S., Molly Inman, and Jóhanna Kristín Birnir. "Religion, Government Coalitions, and Terrorism." Terrorism and Political Violence 25, no. 1 (January 2013): 29–52. http://dx.doi.org/10.1080/09546553.2013.733250.
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6
Barker, Renae. "Pluralism versus Separation: Tension in the Australian Church-State Relationship." Religion & Human Rights 16, no. 1 (March 23, 2021): 1–40. http://dx.doi.org/10.1163/18710328-bja10015.
Повний текст джерелаАнотація:
Abstract The relationship between the state and religion in Australia exists in a state of tension. On the one hand the “non-establishment” clause in section 116 of the Australian Constitution points to the separation of religion and state. On the other hand there is a high level of cooperation between the state and religion in the public sphere, most visible in the funding of religious schools by the federal government. These two visions of the Australian state-religion relationship are in tension. One requiring the removal of religion from the public sphere while the other calls for a plurality of religions to be accommodated in public spaces. This article seeks to resolve this tension by proposing a new way to understand the Australian state-religion relationship as non-establishment pluralism. Non-establishment in the sense that the Australian Constitution prohibits the establishment of any religion—be that a single state church, multiple state religions, or religion generally. Pluralism in that the state via ordinary legislation, public policy, and government action cooperates with religion in numerous areas of state and religious interest in the public sphere.
7
Ummah, Sofwatul. "POLITICAL RELIGION: MARGINALIZATION OF LOCAL RELIGION IN INDONESIA." Ushuluna: Jurnal Ilmu Ushuluddin 8, no. 1 (December 27, 2022): 32–44. http://dx.doi.org/10.15408/ushuluna.v8i1.27920.
Повний текст джерелаАнотація:
This article describes the chronology of recognition of formal religion and marginalization of local religion in Indonesia. Formally, the Indonesian government recognizes the formal religion based on the policy or the constitution in Indonesia. That is Presidental Decree number 1 the year 1965 and Constitution Number 5 the year 1969. According to the constitution, the formal religions are Islam, Christian, Catholic, Hinduism, Buddhism, and Confucianism. But Confucianism was marginalized on the new order of Indonesia based on the decree of the Ministry of Home Affairs year 1974. Because of this marginalization of Confucianism, the followers of it must fill the religion column with a stripe sign or choose five of formal religion. out from the five formal religion is considered as local religion or indigenous. But, in Indonesia, there is much local religion that has been existed centuries ago before the freedom of Indonesia. Even though based on The Ministry of culture and Tourism in 2003, there were 245 local religions in Indonesia. Because local religions were not recognized, it was thought that Indonesia had no religion before the first century. So, this article explains about 1) the chronology of recognition of formal religions and local/indigenous religion in Indonesia and 2) the effect of political religion on formal and local/indigenous religion. I argue that because of a narrow understanding of religion, so the policy or the constitution about religion in Indonesia seems narrow and impact on marginalization to civil society that believes in local religion/indigenous religion, because of this policy indigenous community in Indonesia do not have their rights such as recognition of the name of their indigenous religion in ID card and administration service. Then, this article is a descriptive with qualitative as an approach, and library research is used as the technique of collecting data.
8
De Maio, Gerald. "The Republican Schoolmaster and the Problem of Religion in America." Journal of Interdisciplinary Studies 30, no. 1 (2018): 169–94. http://dx.doi.org/10.5840/jis2018301/210.
Повний текст джерелаАнотація:
There is a view that the U.S. Supreme Court has acted as a “republican schoolmaster,” defining and educating the public on the permissible interaction between government and religion. The Court gave government, especially state governments, considerable latitude until incorporation of the religion clauses in the 1940s. In Everson v. Board of Education (1947), the Court articulated a rigid conception of church and state which set precedents for decades. Those precedents restricted accommodation to religion by government, based on an incomplete reading of the Founding debates on religion. It has been gradually corrected since Justice William Rehnquist’s dissent in Wallace v. Jaffree (1985). The implications of the separationist interpretation have had consequences that remain. The most obvious being forestalling experimentation with school choice for non-public school students and precluding the use of public facilities for religious groups until a series of corrective rulings beginning, for the most part, in the 1990s. The republican schoolmaster is now accountable for the intellectual lineage it uses.
9
Moersidin, Murry Darmoko, Nadhif Muhammad Mumtaz, Ayna Jamila Salsabila, Khalid Ibrahim Alu Hasan, and Isna Sholihaturrahmaniah. "Geopolitic Reconstruction of Religion (Learning from Hurgronje in Religion versus Government Conflict Management)." JURNAL INDO-ISLAMIKA 12, no. 2 (January 4, 2023): 114–28. http://dx.doi.org/10.15408/jii.v12i2.28975.
Повний текст джерелаАнотація:
Political expression of religion can be dangerous for good governance system. And this has really happened in Indonesian history, both during the Dutch occupation and when Indonesia became independent. Religion has become a political vehicle in various forms of political parties and non-parties. Religion also caused military wars which resulted in heavy casualties. The research questions are: What are the factors that turn religion against the government? How did Hurgronje resolve the religious versus government conflict? The approach is carried out with the Sociology of Religion. This paper uses the IMRAD style. Materials obtained through documents and internet news media. The method used is qualitative. The Results: religion as a political doctrine will lead to conflict religion and government and through three groupings of the role of religion in the right portion, ala Hurgronje, will enable the government to reduce conflict
10
Ando, Clifford. "Religion and government in the Roman Empire." École pratique des hautes études. Section des sciences religieuses, no. 119 (October 1, 2012): 119–20. http://dx.doi.org/10.4000/asr.1063.
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11
Hancock, Ralph C. "Religion and the Limits of Limited Government." Review of Politics 50, no. 4 (1988): 682–703. http://dx.doi.org/10.1017/s0034670500042005.
Повний текст джерелаАнотація:
A reflection on the meaning of limited government illuminates both its theoretical limits or boundaries and its practical limitations. The full rationality of the Lockean argument for narrowing the scope of politics to bodily self-interest may be questioned from two apparently opposite standpoints: because of its aggressive materialism or because it seems to rest upon a distinctly Christian dichotomy between spiritual and secular concerns. This paradox is further represented in the religious liberalism of the American Revolution, and a consideration of Calvin's theology suggests that this spiritual secularism is not simply an eighteenth-century confusion, but may derive from a radicalization of the Christian idea of transcendence. Thus both religious and secular sources of the ideal of limited government rest on unlimited claims for the unity of private self-preservation and universal Truth. This faith does not, however, exhaust the meaning of the Founding.
12
Lim, Jeonok, Jae-ik Kim, Mi-hee Nam, Chulhoo Jun, and Kwangsoo Park. "Challenges and Response of Korean Religions to the COVID-19 Pandemic in Korea." Religions 13, no. 11 (November 4, 2022): 1065. http://dx.doi.org/10.3390/rel13111065.
Повний текст джерелаАнотація:
The ongoing COVID-19 pandemic has triggered many lifestyle changes and caused serious social issues such as economic disruption, restriction of social and religious activities, and an increase in anxiety and conflict. This study first elaborates the pre-pandemic status of Korean religions and the Korean government’s response to the COVID-19 outbreak. Second, the study examines the debates regarding the role of religion at the initial stage of the COVID-19 outbreak, as some members of religious denominations such as Shinchonji Church of Jesus and some Protestant churches led by Pastor Chŏn’s Love First Church (K. Sarangjeil) significantly contributed to its spread through their religious services and gatherings. In this regard, this study examines how the media portrayed religion in this period. When the Korean government implemented strong distance and prohibition policies for social and religious gatherings, the issue of religious freedom became a serious social issue, driving the public to think about the social role of religions when it comes to public health. Without a doubt, the COVID-19 pandemic impacted Korean society and religions, producing some negative symptoms such as the corona-blue syndrome. In this context, this study examines the role of religion in public health. The role of religion in Korea may need to change. Given that most religions in Korea such as Buddhism, Catholicism, and Won-Buddhism have actively cooperated with the government policy to overcome COVID-19, these religions can help heal the post-pandemic traumas and suffering from the ensuing natural or social disasters.
13
Teiser, Stephen F. "Popular Religion." Journal of Asian Studies 54, no. 2 (May 1995): 378–95. http://dx.doi.org/10.2307/2058743.
Повний текст джерелаАнотація:
The population of traditional china, from government officials to artisans and farmers, shared a wide range of religious practice and belief, including ancestor veneration, annual festivals, funeral rituals, exorcism of harmful forces, and procedures for the auspicious siting of graves and residences. The definition of popular religion is a contested issue in the current state of the field.
14
Fox, Jonathan. "How Secular Are Western Governments’ Religion Policies?" Secular Studies 1, no. 1 (May 8, 2019): 3–33. http://dx.doi.org/10.1163/25892525-00101002.
Повний текст джерелаАнотація:
Abstract This study examines government religion policy in 26 Western democracies between 1990 and 2014 using the Religion and State round 3 (RAS3) dataset to determine whether these policies can be considered secular. While many assume that the West and its governments are secular and becoming more secular, the results contradict this assumption. All Western governments support religion in some manner, including financial support. All but Canada restrict the religious practices and/or religious institutions of religious minorities. All but Andorra and Italy restrict or regulate the majority religion. In addition religious both governmental and societal discrimination against religious minorities increased significantly between 1990 and 2014. All of this indicates religion remains a prominent factor in politics and society in the West.
15
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.
16
Sekarbuana, Made Widya, Ida Ayu Putu Widiawati, and I. Wayan Arthanaya. "Perkawinan Beda Agama dalam Perspektif Hak Asasi Manusia di Indonesia." Jurnal Preferensi Hukum 2, no. 1 (March 19, 2021): 16–21. http://dx.doi.org/10.22225/jph.2.1.3044.16-21.
Повний текст джерелаАнотація:
Presence of law number 1 Year 1974 about marriage can not provide legal protection as a whole in every marriage phenomenon, particularly in marriage different religions in Indonesia. Marriage law legitimately based on religion, but on human rights as privileges asserted freedom and marriage customs, embraced religion as a fundamental right that cannot be intervened by anyone. Problems of research 1) How marriage settings different religions in Indonesia? 2) How different religious marriage is a logical consequence of human rights perspective? This research is normative method, legal research with the study of the library of primary and secondary legal materials. Based on the findings of the research: 1) the Act of marriage has not provided certainty for couples who make marriage difference religion, there’s still a void marriage norms about different religions and conflict norms regarding legitimately marriage. 2) Different religious marriage discriminatory, religion is fundamental right that has been reserved and disinterfacking, the phenomenon raises consequences for one party with bowed themselves follow the religion of her partner. The Government expected to conduct observations regarding the effectiveness of the rules marriage and harmonization in Indonesia was not going empty, blurred or conflict of norms.
17
Berg, Thomas C., and Douglas Laycock. "ESPINOZA, GOVERNMENT FUNDING, AND RELIGIOUS CHOICE." Journal of Law and Religion 35, no. 3 (October 26, 2020): 361–79. http://dx.doi.org/10.1017/jlr.2020.40.
Повний текст джерелаАнотація:
AbstractThe U.S. Supreme Court's decision in Espinoza v. Montana Department of Revenue, holding that religious schools cannot be excluded from a state program of financial aid to private schools, is another incremental step in the Court's long-running project to reform the constitutional law of financial aid to religious institutions. There was nothing surprising about the decision, and it changed little; it was the inevitable next link in a long chain of decisions. To those observers still attached to the most expansive rhetoric of no-aid separationism, it is the world turned upside down. But the Court has been steadily marching away from that rhetoric for thirty-five years now. The more recent decisions, including Espinoza, do a far better job than no-aid separationism of separating the religious choices and commitments of the American people from the coercive power of the government. And that is the separation that is and should be the ultimate concern of the Religion Clauses—to minimize the government's interference with or influence on religion, and to leave each American free to exercise or reject religion in his or her own way, neither encouraged by the government nor discouraged or penalized by the government.
18
E. Ekpo, Charles, and Ekwutosi E. Offiong. "NIGERIA: THE PARADOX OF A SECULAR STATE." POLITICS AND RELIGION JOURNAL 14, no. 1 (March 30, 2020): 149–72. http://dx.doi.org/10.54561/prj1401149e.
Повний текст джерелаАнотація:
By its virtue of not declaring any religion as State religion, the constitution of the federal republic of Nigeria has been adjudged by many to be temporal, and Nigeria, a secular state. However, the level at which religion influences governance and vice versa has begged for the question, is Nigeria really a secular state? In this paper, we attempt an interrogation into the origins and radicalization of religiosity in Nigeria’s profanity. Adopting the Huntington’s Clash of Civilizations model as a framework, the work argues that the two preponderant religions – Islam and Christianity – have been in a serious struggle to influence the outlook, maintain status quo or exert control over the various levels of governments in Nigeria. The implication, the work has discovered, is that efforts by the government to appease these religious forces by maintaining equilibrium has culminated in institutional and structural reforms that have transformed the country’s political orientation, by action, to a theocratic diarchy amidst the aura of secularism. There is, therefore, a need for nomenclature revision.
19
Fox, Jonathan. "Do Religion Clauses in Constitutions Predict Government-Based Discrimination against Religious Minorities?" Religions 14, no. 1 (January 9, 2023): 92. http://dx.doi.org/10.3390/rel14010092.
Повний текст джерелаАнотація:
This study examines whether religion clauses in countries’ constitutions predict levels of government-based discrimination (GRD) against religious minorities. Using the Religion and State (RAS) and Religion and State-Constitutions (RAS-Constitutions) datasets, I find that clauses declaring official religion, separation of religion and state (SRAS), and religious freedom have no significant influence on GRD. In fact, 152 of 154 types of religion clauses found in constitutions measured by the RAS-Constitutions dataset do not significantly predict GRD. However, constitutional clauses banning religious hate speech and protecting the right to not be religious are associated with higher levels of GRD. I theorize that these causes likely represent an anti-religious form of secularism, which can be hostile to religious minorities.
20
Grim, Brian J. "CROSS-NATIONAL INFLUENCES ON SOCIAL HOSTILITIES INVOLVING RELIGION AND GOVERNMENT RESTRICTIONS ON RELIGION." Review of Faith & International Affairs 11, no. 3 (September 2013): 3–9. http://dx.doi.org/10.1080/15570274.2013.829988.
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21
Khotimah, Khotimah. "RELIGIOUS HARMONY AND GOVERNMENT IN INDONESIA." Jurnal Ushuluddin 23, no. 1 (January 14, 2017): 96. http://dx.doi.org/10.24014/jush.v23i1.1077.
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Religious harmony, community and government is as a basic to create sustainable development in this country. Inter-religious dialogue under the program of FKUB of Indonesia can be as a modal and place of religious harmony and religious awarness where become intrinsic value of universal humanity. Furthermore, every adherent should understand their religion and also aware of religion diversity and diferencess. Theoritically, to understand the diversity and diferencess of adherent, there are three approaches are often used: theological, political and socio-cultural. Based on the basic principles and norms of theological and ethical, inter-religious dialogue is important thing, that should be done and sustainable developed
22
Das, Rahul. "THE ROLE OF HINDUISM AND BUDDHISM IN PROMOTING INDIANNESS OUTSIDE INDIA: SCENARIOS OF SOUTHEAST ASIA." International Journal of Research -GRANTHAALAYAH 8, no. 5 (June 4, 2020): 179–86. http://dx.doi.org/10.29121/granthaalayah.v8.i5.2020.147.
Повний текст джерелаАнотація:
Hinduism or Sanatana Dharma is considered to be the oldest religion in the world (Fowler 1997, p1). This religion originated in India. Similarly, India is also the birthplace of Buddhism. Apart from trade, religion was one of the means of inter-state communication and proximity in ancient times. It is through religion, ancient Indian civilization developed good relations and closeness with different parts of the world, one of which was Southeast Asia. Though Marx opined “Die Religion……ist das opium des volkes” or “religion…..is the opium of people”, but the positive role of religion cannot be denied in this case. Hinduism and Buddhism were the main driving force behind the Indianization or Sanskritization of Southeast Asian States. Buddhism and Hinduism are still among the most prevalent religions in this region, despite the subsequent large-scale conversion to Christianity and Islam. The influence of Indianness is evident in all the areas of this region, including ancient architecture, sculpture, art, painting, literature, language, script, lifestyle etc. These religions have never been limited to personal sphere of inhabitants of this region but have also flourished in the political and social spheres. These religions have sometimes been instrumental in unravelling colonial chains and sometimes in nation-building efforts. At present, the Government of India is very keen on finding the roots of ancient historical ties in establishing close bilateral relations with various countries, from that point of view, this following article will be considered very relevant.
23
Flavin, Patrick, and Richard Ledet. "Religion and Government Corruption in the American States." Public Integrity 15, no. 4 (September 23, 2013): 329–44. http://dx.doi.org/10.2753/pin1099-9922150401.
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24
Bliss, Robert M. "Secularists, Religion, and Government in Nineteenth-Century America." Journal of American History 107, no. 1 (June 1, 2020): 189. http://dx.doi.org/10.1093/jahist/jaaa063.
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Smith, Steven D. "Religious Symbols and Secular Government." Israel Law Review 46, no. 2 (June 14, 2013): 193–205. http://dx.doi.org/10.1017/s0021223713000022.
Повний текст джерелаАнотація:
That a ‘secular’ government should not sponsor religious expressions may seem almost like an analytic truth. And yet, in practice, liberal democratic governments often support religious symbols and expressions. So, are governments that purport to be secular and yet support religious symbols or expressions just being hypocritical, or incoherent? This article, written for a conference on ‘Freedom from Religion’ held in Tel Aviv in December 2011, considers three different versions of secularity – what I call the ‘classical’, ‘comprehensive’ and ‘agnostic’ versions – and concludes that none of these versions forbids religious expressions by ‘secular’ governments.
26
Indri, Indri, Usman Abu Bakar, and Abdul Matin bin Salman. "Humanism Counseling: Finding Gaps in the Concept of Religious Guidance and Counseling in Indonesian Government Regulation (Normative Study of Government Regulation No. 111/2014)." Journal of Sosial Science 2, no. 3 (May 27, 2021): 277–84. http://dx.doi.org/10.46799/jsss.v2i3.131.
Повний текст джерелаАнотація:
This paper finds and explains the side of the discussion of religion in government regulation no. 111/2014. The results show that there is no vacancy in the discussion of religion in this regulation. One of the functions of guidance and counseling services is understanding, which is to help counselees have a better understanding of themselves and their environment (education, work, culture, and religious norms). In its application, guidance and counseling services in educational units as a whole are packaged into four service components, one of which is the basic service component, where the main objective is an effort to help counselees have awareness (understanding) of themselves and their environment (education, work, social culture, and religion). While the concept of communication guidance and counseling services that religion is a fixed(intended)and services that are not fixed (unintended), which subsequently gave birth to concepts counseling humanism.
27
Warhola, James W. "The Kremlin's Religion Temptation." Current History 106, no. 702 (October 1, 2007): 340–45. http://dx.doi.org/10.1525/curh.2007.106.702.340.
Повний текст джерелаАнотація:
The government could be enticed into taking the bait of religion by enlisting religious points of reference and symbols, and even the Orthodox Church itself, to advance the aims and interests of the state.
28
Suparta, Suparta. "Strategi Para Tokoh Agama Dalam Mendidik Kerukunan Eksternal dan Implikasinya terhadap Keutuhan NKRI di Bangka Belitung." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 4, no. 1 (July 31, 2018): 49–65. http://dx.doi.org/10.32923/edugama.v4i1.644.
Повний текст джерелаАнотація:
There are three strategies carried out by religious leaders in educating religious harmony in their people, especially those related to external harmony.First, the strategy of educating people in the internal harmony of religious people. In this case all religious leaders each agreed to foster their people to live in harmony and peace. Of course this direction is in accordance with the teachings of the respective books. Second, the strategy of educating their people to get along with other fellow religions. They try their best so that every people always respect and respect other religions, they cannot force the will of their religion, they must not mutilate each other and also not harm other religious people. This is also stated in the scriptures in each religion. Third, the strategy of educating the people to get along well with the government. all religious teachings order that they always have good relations and respect for their government. This is because all realize that we live in the same country, namely the Indonesian state in one power and government. So respecting, respecting and fulfilling government rules is a must. The strategy to maintain the integrity of the NKRI was also agreed upon by all religious leaders. They agreed that if the basis of the Indonesian state is Pancasila, don't change it again. This is because so far what can unite all religious teachings in Indonesia is Pancasila. For this reason the NKRI is intact and will remain intact if all religions maintain the Pancasila.
29
Nathi, Yugendar. "PHILOSOPHY OF GANDHI: VIEWS ON RELIGION AND GOD." SCHOLARLY RESEARCH JOURNAL FOR HUMANITY SCIENCE AND ENGLISH LANGUAGE 9, no. 47 (October 1, 2021): 11495–507. http://dx.doi.org/10.21922/srjhsel.v9i47.7689.
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Religion, according to Gandhi, is more or less, a way of life, and as such is the personal concern of the individual who has to choose his way of life. Gandhi believes that different religions are the different ways of apprehending the Truth. The basic conviction of Gandhi is that there is one reality – that of God, which is nothing else but Truth. His religious ideas are also derived from that conviction. If Truth is God, sincere pursuit of Truth is religion. Religion is ordinarily defined as devotion to some higher power or principle, Gandhi is not against such a description of religion, he only qualifies it further by saying that higher principle being truth, devotion to Truth (or God) is religion. Gandhi believes that true religion has to be practical. Therefore, he says that religion should pervade every aspect of our life. Religion is the belief that there is an ordered moral government of the universe, and this belief must have practical bearings for all aspects of life. According to Gandhi there is no difference between religious ideal and metaphysical or moral ideal, the religious way is also the way of truth – Sathyagraha. This paper discuss about Gandhi’s ideas of God, religion, the way of religion and the religious harmony in the world.
30
Handoko, Duwi. "Kajian Terhadap Hak atas Kebebasan Beragama dan Berkeyakinan serta Hak atas Pekerjaan." Ajudikasi : Jurnal Ilmu Hukum 3, no. 1 (July 2, 2019): 53. http://dx.doi.org/10.30656/ajudikasi.v3i1.987.
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The purpose of this study is to analyze the freedom to embrace religion and belief and fulfill the right to work in Indonesia. This type of research is normative legal research specifically discussing human rights in the field of religion and work. Regulation on the role and sanction for the government in the context of guaranteeing religious freedom, especially for Muslims, is very important. One form of legal vacuum in the regulation of religious freedom in Indonesia is in the context of the release of someone from Islam who aims to save humanity (of course also for other religions in Indonesia) and embrace other religions of his own free will. Regulations regarding the role and sanctions for the government in the context of guaranteed rights to obtain decent jobs, especially at productive age, are very important. Technically, it is clearly impossible for employers to recruit workers if there are no jobs in accordance with the capacity of the company's needs. From this, it can be said that the fulfillment of the right to work has a correlation with other types of rights so that a worker can have competence. The amount of unemployment that cannot be reduced by the Indonesian government and discriminatory treatment is a form of violation of the right to work.
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Sadequee, Sharmin. "Surveillance, Secular Law, and the Reconstruction of Islam in the United States." Surveillance & Society 16, no. 4 (December 15, 2018): 473–87. http://dx.doi.org/10.24908/ss.v16i4.6979.
Повний текст джерелаАнотація:
Surveillance is often understood as simply a tool for collecting information, and opposition to the surveillance practices of the US government frequently relies on the analytical framework of privacy and rights violations. Other critical analyses of surveillance practices use the lenses of racial discrimination and/or neocolonial political domination. While all of these are valuable approaches, they downplay the extent to which specific modes of existence and ways of being have been targeted in the current surveillance paradigm. In this paper I discuss the role of religion and its relationship to the law—in other words, the state’s control of “appropriate” religion—in defining surveillance practices. Using critical interpretive and deconstructive readings of the discourse surrounding the surveillance paradigm, I show that surveillance is used as an instrument to revise and alter modes of non-Western moral and ethical life and to render human subjects more suitable for assimilation into the burgeoning secular/liberal world order, including its concept of “appropriate” religion. I argue that the current mode of government suspicion and surveillance in the US continues long-standing demarcations between acceptable and unacceptable religion in secular law (and in liberal/secular Western societies more broadly), and I demonstrate how this paradigm subordinates and marginalizes non-Protestant religions. In order to fully understand the US surveillance state, we need to pay attention to the way that secular order attempts to define and shape non-Protestant religions and in so doing endangers its own democratic principles of tolerance and neutrality.
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Freeman, Samuel. "Democracy, Religion & Public Reason." Daedalus 149, no. 3 (July 2020): 37–58. http://dx.doi.org/10.1162/daed_a_01802.
Повний текст джерелаАнотація:
A convention of democracy is that government should promote the common good. Citizens' common good is based in their shared civil interests, including security of themselves and their possessions, equal basic liberties, diverse opportunities, and an adequate social minimum. Citizens' civil interests ground what John Rawls calls “the political values of justice and public reason.” These political values determine the political legitimacy of laws and the political constitution, and provide the proper bases for voting, public discussion, and political justification. These political values similarly provide the terms to properly understand the separation of church and state, freedom of conscience, and free exercise of religion. It is not a proper role of government to promote religious doctrines or practices, or to enforce moral requirements of religion. For government to enforce or even endorse the imperatives or ends of religion violates individuals' freedom and equality: it encroaches upon their liberty of conscience and freedom to pursue their conceptions of the good; impairs their equal civic status; and undermines their equal political rights as free and equal citizens.
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Giumbelli, Emerson. "WHEN RELIGION IS CULTURE: OBSERVATIONS ABOUT STATE POLICIES AIMED AT AFRO-BRAZILIAN RELIGIONS AND OTHER AFRO-HERITAGE." Sociologia & Antropologia 8, no. 2 (August 2018): 401–26. http://dx.doi.org/10.1590/2238-38752017v823.
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Abstract Religion conceived as culture is what supports government initiatives and social engagement aimed at diverse expressions that represent the legacies of Africa in Brazil. Papers by several researchers are systematized to demonstrate this argument, which serves as the discussion presented here in three sections. The first focuses on government measures that directly affect Afro-Brazilian terreiros (ceremonial places). Next, some dimensions of the struggle against religious intolerance are discussed with a look at the leadership role Afro-Brazilian religions play in this regard. Finally, the article points out connections between the Afro-religious universe and the discourse in support of designating acarajé and capoeira as heritage. Thus, some elements of the universe of Afro-heritage, especially in the area of religion, are studied to highlight what is at the heart of this universe - the notion of culture in an ethnic sense.
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Chidi Igbokwe, Augustine. "Religion and Nation Building in Nigeria: A Critique." Global Journal of Arts, Humanities and Social Sciences 10, no. 11 (November 15, 2022): 37–46. http://dx.doi.org/10.37745/gjahss.2013/vol10n113746.
Повний текст джерелаАнотація:
From its etymological definition, religion connotes relationship, bond and reverence. Ipso facto, it ought to be fundamental and a veritable tool for nation building, if nation building implies a systematic process of making a people with cultural and ethnic differences become integrated as one and feel belonged under one nation. Unfortunately, religion as it is practiced in Nigeria by the adherents of the dominant religions: Christianity, Islam and African Traditional Religion, rather than integrate the peoples of Nigeria, turns out to be one of the major causes of conflict and division among Nigerians. What is the reason behind this paradox? The philosophical method of critical analysis is employed to dissect the historical cause of this in view of finding lasting solutions. On this, the nature and mode of propagation of these faiths in Nigeria is identified as the major cause of the seed of division witnessed among these religions. If only the government and the religious leaders would liaise to educate the populace on the need for religious tolerance and freedom of worship, religion would have assumed its natural role of bridge building among the peoples of Nigeria.
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Sonessa, Wondimu Legesse. "Rethinking Public Theology in Ethiopia: Politics, Religion, and Ethnicity in a Declining National Harmony." International Journal of Public Theology 14, no. 2 (July 7, 2020): 149–71. http://dx.doi.org/10.1163/15697320-12341609.
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Abstract Ethiopia is a country of multi-ethnic and multi-religious society. Almost all of its citizens claim affiliation with either Christianity, Islam, or African traditional religions. Adherents of these religions have been coexisting in respect and peace. However, there is a growing tension between the citizens since the downfall of the dictatorial military government of Ethiopia, which was displaced by the Ethiopian People’s Revolutionary Democratic Front (EPRDF), in 1991. Politics, religion, and ethnicity are the major causes of the declining national harmony under the current government. My claim is that addressing the declining national harmony caused by the religious, political, and ethnic tensions in Ethiopia requires of the EECMY to rethink its public theology in a way that promotes a national harmony that values peace, equality, justice, democracy, and human flourishing.
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White, Cindel J. M., Michael Muthukrishna, and Ara Norenzayan. "Cultural similarity among coreligionists within and between countries." Proceedings of the National Academy of Sciences 118, no. 37 (September 7, 2021): e2109650118. http://dx.doi.org/10.1073/pnas.2109650118.
Повний текст джерелаАнотація:
Cultural evolutionary theories suggest that world religions have consolidated beliefs, values, and practices within a superethnic cultural identity. It follows that affiliation with religious traditions would be reliably associated with global variation in cultural traits. To test this hypothesis, we measured cultural distance between religious groups within and between countries, using the Cultural Fixation Index (CFST) applied to the World Values Survey (88 countries, n = 243,118). Individuals who shared a religious tradition and level of commitment to religion were more culturally similar, both within and across countries, than those with different affiliations and levels of religiosity, even after excluding overtly religious values. Moreover, distances between denominations within a world religion echoed shared historical descent. Nonreligious individuals across countries also shared cultural values, offering evidence for the cultural evolution of secularization. While nation-states were a stronger predictor of cultural traits than religious traditions, the cultural similarity of coreligionists remained robust, controlling for demographic characteristics, geographic and linguistic distances between groups, and government restriction on religion. Together, results reveal the pervasive cultural signature of religion and support the role of world religions in sustaining superordinate identities that transcend geographical boundaries.
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Allan, David. "Pocock, Barbarism and Religion II: Narratives of Civil Government." Scottish Historical Review 80, no. 2 (October 2001): 280–82. http://dx.doi.org/10.3366/shr.2001.80.2.280.
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Elgin, Ceyhun, Turkmen Goksel, Mehmet Y. Gurdal, and Cuneyt Orman. "Religion, income inequality, and the size of the government." Economic Modelling 30 (January 2013): 225–34. http://dx.doi.org/10.1016/j.econmod.2012.08.017.
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Horsfield, Peter. "Down the Tube: Religion on Australian Commercial Television." Media International Australia 121, no. 1 (November 2006): 136–48. http://dx.doi.org/10.1177/1329878x0612100116.
Повний текст джерелаАнотація:
Since 9/11, the question of the place of religion in the public sphere has re-entered public consciousness in Australia, most recently in links drawn between religion and terrorism, debates about free speech and religious vilification, and discussions about religion and the national character. This paper sets a background to these contemporary issues by examining some of the influential factors and personalities in the changing legislation about the mandatory broadcast of religion on Australian commercial television, from its earliest influences through some of the key contests in its subsequent developments. A range of ambiguities and ambivalences is identified, arising primarily from the dual nature of broadcast licences as commercial enterprises and community service, and the contested place of religion in Australian society. These include questions about the constitutionality of the government mandating the broadcast of religion; contests over what is and isn't religion and who has authority to determine this distinction; conflicts arising from the competing interests of stations, churches and the government in the implementation of the legislation; difficulties in defining the purpose of mandatory broadcast of religious content as the place of religion in Australian society has changed; and resistance on the part of government agencies to acting to resolve those ambiguities in such a contested and contentious domain.
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Arnita, Arnita, Faisal A. Rani, Ilyas Ismail, and Efendi Efendi. "The Authorities of Province and District Governments Regarding Spatial Planning in Aceh." International Journal of Criminology and Sociology 10 (December 15, 2021): 1578–87. http://dx.doi.org/10.6000/1929-4409.2021.10.180.
Повний текст джерелаАнотація:
Article 7 of the Law Number 11, 2006 on Aceh Governance states that the Aceh Province and districts or municipalities Governments have the authority to regulate and manage government affairs in all public sectors except for government affairs which are under the authority of the Government. It is further stated that the central authority includes government affairs of national issues that are foreign policy, defense, security, judiciary, monetary and fiscal matters, and certain affairs in the field of religion. It can be concluded that the Job Creation Act in its approach contradicts the principle of autonomy because the regulation is centralized.
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Ahmadi, Rizqa. "Nasyr Da‘watu al-Tasawwuf sl-Ijtimā‘ī li Mukāfahati sl-Irhāb wa al-Tatarruf." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 18, no. 1 (May 20, 2018): 81. http://dx.doi.org/10.14421/esensia.v18i1.1472.
Повний текст джерелаАнотація:
Terrorism and radicalism are arguably against religion, law, and human nature. None of the religions on this earth encourage both actions. Whenever those doctrines are found and spread, it must be coming from a corrupt source. Terrorism and extremism are necessary and urgent issues. Both have become the enemy of all government in the world. The governments have tried to resist and fight against it in several ways and methods, but this case is still continued until our time now but grew and prospered. Based on this recent situation, this research reveals an issue, i.e. how Social Mysticism (al-Tasawuf al-Ijtima’i) and its characteristics became an approach to fighting terrorism and radicalism. Social Mysticism is an applicative formula for the teachings of mysticism and Sufism. This kind of mysticism teaches humanism value that elevates the dignity of human being. Social mysticism teaches tolerance and compassion among people, whatever their religion and their beliefs. It is in contrary to the thought of the terrorist and takfiri group that called to rigorism, violence, and bombing in the name of religion. Social mysticism gives an example through practical ways, e.g. moral of being noble, altruism and friendship. These morals are key in establishing a proper civil society.
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Cressler, Matthew J. "Centering Black Catholic Religio-Racial Identity, Revealing White Catholicism." Journal of the American Academy of Religion 88, no. 2 (May 23, 2020): 304–28. http://dx.doi.org/10.1093/jaarel/lfaa013.
Повний текст джерелаАнотація:
Abstract In New World A-Coming: Black Religion and Racial Identity during the Great Migration, Judith Weisenfeld presents numerous instances when members of religio-racial movements contested the racial classificatory system provided by the federal government and confronted state administrators with their own alternative religio-racial identities. For Weisenfeld, these sorts of exchanges highlight, first and foremost, Black agency in religio-race making. But, as she indicates, they also make visible the contours of religio-racial whiteness as state administrators struggled to defend the status quo. In this article, I focus on how Black contestation and confrontation with racial hierarchy can reveal the racial whiteness operating beneath the surface of normative “religion.” This article draws on sources ranging from a police surveillance report to angry letters from white Catholics in order to argue that Black Catholics interrupted the presumed normativity of white Catholic religious life and, in so doing, revealed white Catholicism as a racial formation.
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Parmudi, Mochamad. "Civil Religion di Indonesia." JSW: Jurnal Sosiologi Walisongo 2, no. 1 (May 15, 2018): 51. http://dx.doi.org/10.21580/jsw.2018.2.1.1995.
Повний текст джерелаАнотація:
Indonesia is a democracy. Therefore the government must encourage and guarantee freedom of speech, religion, opinion, an association for every citizen. The government must enforce the rule of law which the majority must respect the rights of minority groups and their citizens give each other equal opportunities to live together to get a decent life. The Republic of Indonesia is a unitary state with a high degree of plurality in the fields of religion, ethnicity, race, and class. To support religious life, the national and state community in a peaceful, healthy, prosperous and happy manner, civil religion is needed. This research is a phenomenological study focusing on analyzing the description and explanation of civil religion in Indonesia. A phenomenological approach is used in interpreting the "meaning" of data. With this method, it is expected to obtain interpretations about civil religion in Indonesia. The results of this study concluded that Pancasila could become a "civil religion in Indonesia", at least it had developed along with the will of the people who led, and placed Pancasila as a transcendental backing (civil religion). Pancasila with its five principles is a real picture of civil religion.
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Seiwert, Hubert. "Is Germany Different? A Comment on Hexham and Poewe's Interpretation of German Anticult Policy." Nova Religio 6, no. 1 (October 1, 2002): 119–28. http://dx.doi.org/10.1525/nr.2002.6.1.119.
Повний текст джерелаАнотація:
The article comments on Irving Hexham and Karla Poewe's analysis of German anticult policy. It argues that the concept of verfassungsfeindlich (hostile to the constitution), which according to Hexham and Poewe is central in German anticult rhetoric, is used only against Scientology, and it does not play any significant role in other cases. The anticult climate in German public and government reactions to minority religions does not appear to be more intense than in many other European countries. It is not convincing, therefore, to explain them with specific German historical experiences. However, religion does hold a lower position on the scale of constitutional rights than in the United States. Freedom of religion may not impinge upon other constitutional rights. Government involvement in anticult activities does not seem to be due to shortcomings of the political or legal system. Rather it reflects deficiencies in actual policy-making and in particular lack of reliable information about new religious movements.
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Rosyid, Moh. "Mengevaluasi Kewajiban Negara Pada Umat Hindu Di Kudus Jawa Tengah." Jurnal Penelitian Agama Hindu 4, no. 1 (May 18, 2020): 1. http://dx.doi.org/10.25078/jpah.v4i1.1258.
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<p><em>This article was written to evaluate the role of government and Kudus government to service for Hindus in Kudus. Data of this research was gathered through interview, forum group discussion, observation and descriptive qualitative approach. There are several things can be done by Kudus government: (1) facilitating the establishment of puraas a worship place for Hindus in Kudus, (2) recruiting teacher for Hinduism in schools, (3) enacting bylaws on informal religious education for all religions. These policies are actually continuing the spirit of tolerance, the legacy of Sunan Kudus. Respecting people despite their religion and ethnic is a manifestation of faith in God. </em></p>
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Isomae, Jun’ichi. "The Conceptual Formation of the Category “Religion” in Modern Japan: Religion, State, Shintō." Journal of Religion in Japan 1, no. 3 (2012): 226–45. http://dx.doi.org/10.1163/22118349-12341236.
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Abstract The Japanese word shūkyō was originally a coined word occurring in Chinese Buddhist dictionaries, but it became used as the translation for the English word “religion” when the English word was transmitted to Japan from the West after the opening of the country at the end of the nineteenth century. At that time, a new kind of Japanese language treating Shintō and Buddhism as ‘religions’ was born, with Christianity forming the axis, but while still intertwined with Buddhism and Shintō. Bearing in mind the Protestant influence on acculturation processes in Japan at the beginning of the Meiji period, this paper aims to offer an overview of how the term “religion” became embedded in Japan and how the Meiji government dealt with the competition of Shintō against Christianity and Buddhism. In that context it touches upon crucial historical and social developments such as the clash between science and religion of the late 1870s and the opposition between the state and religion in the early 1890s, together with well-known incidents such as the Uchimura Kanzō affair. The paper focuses in particular on the period from the end of the early modern Edo regime through the end of the Meiji period and analyzes how views of religious issues underwent transition within Japan.
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Azizah, Nurul. "THE RATIONAL ACTION OF ELITE: MITIGATION THE COVID-19 AND COMMUNITY RESISTANCE IN PESANTREN SALAFIYAH SYAFI’IYAH SITUBONDO." Analisa: Journal of Social Science and Religion 7, no. 2 (December 30, 2022): 249–64. http://dx.doi.org/10.18784/analisa.v7i2.1657.
Повний текст джерелаАнотація:
The role of religious elite has legitimation as the highest symbolic representation of religious authorities in society especially on Islamic boarding school area. In this digital era where the public space widely open, there is a tendency related to the transformation of religion thinking paradigm, culture and tradition which is becoming interesting discussion. As result, there is a trend of dualism that is accommodative and resistance society. In different interpretation context, religion is no longer elitist, absolute, and contestation. This paper aims at analysing the society resistance and the role of religion elite to anticipate the spread of Covid-19 in Islamic boarding school. Based on the result of interview, observation, and data analysis of descriptive qualitative research, it revealed: First, there is community anachronism paradigm to religion and culture, emergence of society resistance to rules which have been determined by the government. Second, the role of religion elite and religion fatwa has been succeeded to apply in Islamic boarding school area and people who have patron and client relationship. The spreading of information is very effective through social media. Third, the government policy related to the restriction of community activities and socialization of religion elite fatwa are not quite effective to decrease the society resistance. This paper suggested it is necessary to have synergy between religion elite and government, so that it can increase the community rationality to the religion and culture understanding and it is not stuck on orthodox thinking in this Covid -19 pandemic.
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Altınordu, Ateş. "Divine Warning or Prelude to Secularization? Religion, Politics, and the COVID-19 Pandemic in Turkey." Sociology of Religion 82, no. 4 (October 22, 2021): 447–70. http://dx.doi.org/10.1093/socrel/srab033.
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Abstract Religion was a major pillar in the government’s pandemic management and featured centrally in a string of public controversies in the course of the coronavirus crisis in Turkey. This article analyzes the role of Islam in the political and social responses to the COVID-19 pandemic in Turkey, with a focus on four dimensions: (1) religion as a tool of governance, (2) the regulation of collective religious practices, (3) religious interpretations of the pandemic, and (4) predictions about the future impact of the coronavirus crisis on religion. Based on this analysis, the study concludes that the salience and political function of religion in the course of pandemics are contingent upon the place of religious mobilization in the political repertoire of the ruling party and the balance of power between the government and the religious field, respectively. The government's extensive instrumentalization of religion in pandemic management, on the other hand, is likely to give rise to a political backlash against organized religion.
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Afham, Muhammad Fatihul. "PRINSIP PENDIDIKAN AGAMA ISLAM DALAM MEWUJUDKAN KESEHATAN MENTAL DAN GOOD GOVERNMENT." JURNAL INDO-ISLAMIKA 8, no. 1 (September 29, 2020): 38–50. http://dx.doi.org/10.15408/idi.v8i1.17539.
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This study aims to determine the principles of Islamic religious education in realizing mental health, as well as the role of Islamic education in creating good government. This study uses a qualitative approach with library research methods (literature study). Collecting data using documentation techniques. The data analysis used descriptive analysis techniques.The results showed that religion is an important element in mental development. Without religion, development plans will not be carried out properly. Because a person can carry out his plans properly depending on the calm of his soul. If his soul is restless he will not be able to deal with the problems inherent in implementing these plans. A mentality that grows without religion will not necessarily be able to achieve integrity due to a lack of peace and tranquility of the soul.Islamic Religious Education is education based on the teachings of the Islamic religion, namely in the form of guidance, care for students, so that later after completing education, they can understand, live and practice the teachings of Islam as a way of life for the sake of safety and welfare of life in this world and in the hereafter. Thus, if Islamic religious education can become a way of life for each individual, then mental health and goo govermunt will automatically be realized.
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Johansyah, Johansyah. "PEMERINTAHAN DAERAH DALAM SISTEM OTONOMI." Solusi 16, no. 3 (September 1, 2018): 283–92. http://dx.doi.org/10.36546/solusi.v16i3.137.
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Local government system has connection to regional autonomy, which has been applied in Indonesia. Then before, all systems are centralized administration, then after the implementation of regional autonomy expected the region could set its own regional government of live by optimizing the existing pontential of the region. Nevertheless, there are some things remain regulated by the central government as the country’s financial affairs, religion, foreign affairs, and others, Also, local government system actually is one form of government that is efficient and effective. Because in general, the central government may not take care of all the country’s problems are so complex. On the other hand, local governments as well as the training ground and the development of democracy in a counntry life.