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Добірка наукової літератури з теми "Religion and sociology Australia"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 20 лютого 2023

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Статті в журналах з теми "Religion and sociology Australia"

1

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

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

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

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3

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

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

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4

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

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

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5

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

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

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6

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

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7

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

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

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8

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

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

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9

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

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10

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

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

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Дисертації з теми "Religion and sociology Australia"

1

Armstrong, John Malcolm. "Religious attendance and affiliation patterns in Australia 1966 to 1996 : the dichotomy of religious identity and practice." View thesis entry in Australian Digital Theses Program, 2001. http://thesis.anu.edu.au/public/adt-ANU20020729.140410/index.html.

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2

Khokhar, Nadeem. "Belief, Belonging and Social Identity: Religious Ideals and Young Adults in Australia." Thesis, Griffith University, 2015. http://hdl.handle.net/10072/367246.

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Анотація:

This thesis examines how young Australians engage with questions about their existence and place in the world in both religious and in non-religious terms. Using data from in-depth interviews, it seeks to understand how young people’s beliefs interact with their ethical thinking (to create their “inner worlds”) and impact on their social relationships. Its twin arguments are, firstly, that young people are actively thinking about their existential and moral beliefs: the existential imaginary mechanism described in this thesis is a viable mechanism for uncovering them. Secondly, most young people are increasingly seeking to determine for themselves what to believe and with whom to associate. This investigation has implications for research on individual, and social, identity formation; the formation or avoidance of prejudicial attitudes and behaviours among young people; and threats to and support for social cohesion in Australian society. My research, using the existential imaginary tool as a foundation, indicates three salient findings: firstly, that non-religious youth have the potential to develop a conception of their existence as rich and as complex as their religious peers; secondly, that higher belief intensity is associated with decreases in belief diversity and, for theists, an increase in moral conservatism; and finally, that strength of belief has an inverse relationship to social group heterogeneity.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities
Arts, Education and Law
Full Text

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3

Cashen, Paul William. "From the Sacred Heart to the heart of the sacred: The spiritual journey of Australian Catholics since the Second Vatican Council." Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/a5a80ac04ecd570d02f0eb3e1597ea99b1580b8f645c3ba15dc17e4903b7401b/2105806/64819_downloaded_stream_44.pdf.

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This study was undertaken to investigate and to propose a solution to the pastoral dilemma that faced the Catholic Church in Australia the 1990's. The pastoral dilemma contrasted two opposing pastoral responses to the significant changes in Catholic life since the Second Vatican Council. One response reacted to the changes by interpreting them as 'crises of faith'. This response determined that the decline in mass attendance, the fewer vocations to the priesthood and religious life and the disregard of the teaching authority of the Church was the result of a loss of faith. Consequently, it prescribed a return to previous values and behaviour. The other response was more difficult to determine and has been the principle work of this thesis. The second pastoral response was identified in the search for the sacred in the daily lives of the people. This search linked the changes in Catholic life to the ongoing journey of faith that has taken place. A pastoral response based on this understanding of the changes in Catholic life was seen to provide an opportunity for 'all who invoked the name of Christ' to enter a deeper relationship with him and each other. This response embraced the spirit of renewal proposed by the Council. A review of religious literature published in Australia since the Council was conducted to provide an overview of the journey of Catholic life. It identified four categories of literature that displayed the most interest in the changes. Whilst the review had a particular focus on Catholics, it included other traditions. Of the four categories initially sociology of religion which attracted most interest, followed later by theological reflections and interpretations, and ultimately an interest in spirituality, or the 'spirituality revolution'. The historical and biographical studies reviewed recounted the changes in Church life and remained at a lesser, but constant expression of interest. An examination of the research of sociology of religion in Australia established that the changes in religious belief and practice were influenced by environmental factors and, for Catholics, the reforms of the Second Vatican Council. The methods of sociology identified the significant areas of change, but their limited explanations of the changes did little to assist church authorities to resolve the tensions and difficulties. The limitations of statistical information about religion contributed to the pastoral dilemma. The findings of sociology increased interest in theological reflection about the influence of the changing context of society on Catholic life. These reflections endeavoured to explain the reforms of the Council, the relationship to the changes to the reforms and led to 'contextual' theology which was embraced by the 'Discovery of an Australian Theology'. Spirituality by the 1990s had become a popular response that purported to take the place of 'organised religion' in the community. The interest in spirituality also became the key factor in the Catholic search for deeper values, and inspired a renewed sense of the spiritual in ordinary everyday life. The popular interest in spirituality was located in the tradition of Christian spirituality, and the thesis concluded that this tradition embraced the personal experience of God, as expressed in the lives of Catholics in Australia. Such personal experiences were identified and discerned to benefit of the individual and through dialogue transformed the community. The transformation, thus begun, continued in further dialogue, engaged the community, and inspired others beyond the community of the Church to believe. Therefore, the personal experience of the spiritual was authenticated by its place in the developing tradition of the Church. The Council called for individuals and communities in the Church to identify the 'signs of the times' as the opportunities for renewal, and personal renewal was closely linked to communal renewal. The 'search for a soul' expressed an Australian 'sign of the times'. The search provided the opportunity for many people to embark on a journey that led to personal and communal renewal or transformation. Consequently, pastoral responses to renewal based on rule and regulation, or expectations of the past, lacked the personal spiritual dimension. Thus, the title of the thesis figuratively describes the spiritual journey of Catholics from a devotional religious experience to one that seeks to find the sacred in the core values and experiences of life.

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4

Green, Sandra Aili. "Building solidarity: The process for metropolitan ChineseMuslims, 1912-1949." Diss., The University of Arizona, 1999. http://hdl.handle.net/10150/284059.

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In the midst of revolution as the Qing Dynasty faded into the twentieth century, metropolitan Chinese Muslim leaders took initiatives in their communities, which shaped change. As a result, a process was set in motion, one that effected the identity of urban Chinese Muslims in more ways than one--within the new political scene nationally, internationally, and in regards to other Muslims in China. The process stimulated a self-awareness among Chinese Muslim urban populations, which promoted new perceptions of their identity as Hui. The process also triggered a debate among Chinese Muslim intellectuals in which ideas of minzu-ness, ethnicity, and religiosity were argued. The process fostered a sense of solidarity among the urban Muslim communities. Chinese Muslim activities paralleled those of other Chinese. Chinese Muslims took part in the New Culture Movement, many joined the army. At the same time they focused attention on improving their communities. This dissertation examines the activities of urban Chinese Muslims: the creation of study groups and associations; the revamping of Muslim schools; and the publishing of books and periodicals. The dissertation is a look at strategies used in adapting to change. The goal has been to illustrate that the Chinese Muslims accepted change, even welcomed it, but in so doing altered perceptions of themselves and their religion. The metropolitan Chinese Muslims got swept up in the enthusiasm of the early republican era. Many influential members of the community endorsed the Nationalists' revolution and the new republic. Chinese Muslim urbanites welcomed modernization and nationalism, seeing them as vehicles that would facilitate their efforts, and protect them. Chinese Muslim motives were nationalistic, as Chinese they wanted a strong China. Their motives were also parochial. They wanted a strong local community, and they actively set out to improve conditions. By strengthening their communities they could insure the survival of Chinese Muslim culture, just as a strong China would insure the survival of Chinese culture.

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5

Terracini, Paul (Paul Wilson). "John Stoward Moyes and the social gospel : a study in Christian social engagement." Phd thesis, Department of Studies in Religion, 2012. http://hdl.handle.net/2123/8976.

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6

Robinson, Cheryl Dorothy Moodai. "Effects of colonisation, cultural and psychological on my family." Thesis, View thesis, 1997. http://handle.uws.edu.au:8081/1959.7/686.

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This research is a story about the author’s Murri family. It is about rebirthing the author’s identity, history and culture, and concerns the history and consequences that colonisation has rendered on her family. The story divulges the secrets and problems from the past that continue to affect the author and her family today. Aboriginal history concerns each and every person in Australia. Non-indigenous people need to understand that Aborigines’ spirits belong to this land, that they are a part of it. They need to understand what colonisation has done to Aboriginal families. It is only through understanding and accepting the history of what has happened to thousands of Murri families that their identities and place within their environment can become reality in the minds of non-Aboriginal people. Because a written discourse is alien to the Aboriginal culture and to the author’s psyche, she has rebirthed her family’s stories in both visual and oral language, and combined this with the written. The author’s art is a healing vehicle through which she and her family reconnect with their culture. It is connected with the author’s identity, her heritage. She has created images/objects that reflect what she has discovered of herself and her family. Her creations are imbued with all that is natural, her palette is the land and its produce, thus reconnecting herself with her heritage, the land – mother earth.

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Lehane, John. "The experiences of Western Australian Muslims within the current political and social environment." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2020. https://ro.ecu.edu.au/theses/2400.

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The purpose of this research was to examine the experiences of Western Australian (WA) Muslims, within the context of the current Australian political and social climate, with a key focus on how political and social factors, and the vast introduction of Australian antiterrorism legislation, may impact them. Also explored in this inquiry, was how mainstream media and their regular portrayal of Islamic-inspired terrorist attacks, which has at times connected all Muslims to these atrocities, is creating a social division within the Australian community which is difficult to overcome. A generic qualitative methodology was utilised to best capture the lived experiences of the participants involved in this research, which concluded that the WA Muslims interviewed had all experienced differing levels of prejudice, racism and discrimination from fellow WA residents (Non-Muslims), with a perception that western media (including social media) is largely responsible for this phenomenon. The implications of this phenomena highlighted the need for Federal and State government to work closer with WA Muslims and to involve them more in the introduction of new anti-terrorism legislation, so that unbiased and non-discriminatory laws can be established. This thesis further highlights the need for media organisations and public figures, to accurately report on Australian Muslims and on the Islam religion itself, and not create links to Islamic-inspired atrocities occurring around Australia and the world, to all the followers of this Islamic faith.

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8

Baker, Joseph O. "Teaching in the Sociology of Religion." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/5386.

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9

Lawrence, Geoffrey Alan. "The Sociology of Contemporary Agr-Food Restructuring in Australia." Thesis, Griffith University, 1998. http://hdl.handle.net/10072/367781.

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Sandberg, Russell. "Religion, society and law : an analysis of the interface between the law on religion and the sociology of religion." Thesis, Cardiff University, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.525073.

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This thesis is an investigation into teachers' status in Kuwait, what it is and the reasons for it. The question was posed and systematically investigated as to the standing of teachers, an issue of great significance for Kuwait and its education system. The thesis also explores the connections between teacher status and teacher education and the possibility of using improvements in teacher education to raise the status of teachers. The study is heavily based on empirical work, specifically: three substantial surveys and a case study that includes a fourth smaller survey. The collection of data is predominantly, though not exclusively, quantitative. A short questionnaire on teachers' status was administered to, 5200 citizens, 0.65% of the popUlation, using a network or 'snowball' technique. A longer questionnaire was administered to 320 final-year students in a cross-section of Kuwaiti secondary schools. A third questionnaire was administered to 1200 teachers (4% of the teacher population). The response rates for all three surveys exceeded 95%. The hypothetically significant variables considered in these surveys variously included gender, socio-cultural group, age, family status, academic ability, professional experience, subject specialism and nationality. In addition, an extended case study was carried out in the College of Basic Education, the training institution for primary teachers in Kuwait. The findings of these surveys and of the case-study are compared with each other and, to a lesser extent, with previous research that has been conducted in regard to teacher status in other educational systems. At an early stage of the analysis, some findings were presented to two members of the 'educational elite' in Kuwait for their interpretation and comment. The following are some examples of the findings of the study. Kuwaiti society sees the relative status of teachers as middle-order. The public have higher views of teachers than either teachers or trainee teachers have of themselves. The standing of the College of Basic Education is perceived as low by all sectors, including trainees at the college. Up to 28% of school-Ieavers were conSidering teaching as a career option, but almost none of these are academically able students. Kuwaitis choose teaching very much more for pragmatic than for 'vocational' reasons. Sociocultural group is the variable with the widest influence on the matters investigated. Gender is less significant than expected in some areas.

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Книги з теми "Religion and sociology Australia"

1

W, Black Alan, ed. Religion in Australia: Sociological perspectives. Sydney: Allen & Unwin, 1991.

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2

Religion: Meaning, transcendence, and community in Australia. Melbourne, Australia: Longman Cheshire, 1992.

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3

The faith of Australians. Sydney: Allen & Unwin, 1985.

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4

editor, Brennan L. (Lance), Weigold Auriol editor, and Asian Studies Association of Australia, eds. Re-thinking India: Perceptions from Australia. New Delhi: Readworthy Publications, 2014.

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5

Bouma, Gary D. The religious factor in Australian life. Melbourne: MARK Australia, World Vision in association with the ZADOK Centre for Christianity and Society, 1986.

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6

Ata, Ibrahim Wade. Us & them: Muslim-Christian relations and cultural harmony in Australia. Bowen Hills, Qld: Australian Academic Press, 2009.

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7

Us & them: Muslim-Christian relations and cultural harmony in Australia. Bowen Hills, Qld: Australian Academic Press, 2009.

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8

Christian Conference of Asia. Asia Conference on Church and Society. Faith and life in contemporary Asian realities: Report of the Asia Conference on Church and Society of the Christian Conference of Asia, Darwin, NT, Australia, September 23-30, 1999. Hong Kong: Christian Conference of Asia, 2000.

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9

Mowaljarlai, David. Yorro Yorro: Everything standing up alive : spirit of the Kimberley. Broome, W.A: Magabala Books, 1993.

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10

Jutta, Malnic, ed. Yorro Yorro: Everything standing up alive : spirit of the Kimberley. Broome, W.A: Magabala Books, 2001.

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Частини книг з теми "Religion and sociology Australia"

1

Davie, Grace. "Religion." In Sociology, 277–96. London: Macmillan Education UK, 1999. http://dx.doi.org/10.1007/978-1-349-27552-6_13.

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2

O’Donnell, Gerard. "Religion." In Mastering Sociology, 268–77. London: Macmillan Education UK, 1988. http://dx.doi.org/10.1007/978-1-349-10247-1_23.

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3

O’Donnell, Gerard. "Religion." In Mastering Sociology, 277–85. London: Macmillan Education UK, 1994. http://dx.doi.org/10.1007/978-1-349-13434-2_23.

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4

O’Donnell, Gerard. "Religion." In Mastering Sociology, 254–63. London: Macmillan Education UK, 1985. http://dx.doi.org/10.1007/978-1-349-17914-5_23.

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Selfe, P. L. "Religion." In Advanced Sociology, 187–201. London: Macmillan Education UK, 1987. http://dx.doi.org/10.1007/978-1-349-13093-1_12.

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Cohen, Robin, Paul Kennedy, and Maud Perrier. "Global religion." In Global Sociology, 301–17. London: Macmillan Education UK, 2013. http://dx.doi.org/10.1007/978-1-137-27246-1_18.

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Share, Perry, Geoffrey Lawrence, and Ian Gray. "Rural Australia." In A Sociology of Australian Society, 554–83. London: Macmillan Education UK, 1993. http://dx.doi.org/10.1007/978-1-349-15184-4_18.

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Selfe, Paul. "Religion." In Sociology a Level, 157–71. London: Macmillan Education UK, 1993. http://dx.doi.org/10.1007/978-1-349-13854-8_12.

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Selfe, Paul. "Religion." In Work Out Sociology, 161–74. London: Macmillan Education UK, 1993. http://dx.doi.org/10.1007/978-1-349-13120-4_13.

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Vanderstraeten, Raf, and Kaat Louckx. "Religion." In Sociology in Belgium, 23–58. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-55663-9_2.

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Тези доповідей конференцій з теми "Religion and sociology Australia"

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Kosasih, Aceng. "Inter-Religion Harmony." In 1st UPI International Conference on Sociology Education. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icse-15.2016.1.

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Rahmat, Munawar. "Humans by the Quran Tend Reject the Right Religion." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007103006210627.

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Bahari, Yohanes. "Response of Students Majoring in Religion toward Religious Tolerance." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007103506500655.

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Bahari, Yohanes. "Response of Students Majoring in Religion Towards Religious Tolerance." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007107008520857.

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Cahyati, Sri, and Dasim Budimansyah. "Character Development Base on Religion: Introducing TCB Concept for Better Life." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007108909580962.

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Muhtadi, Asep S., Moch Fakhruroji, Dede Syarif, and Aam Abdillah. "Negotiating Identity of Indonesian Muslims in Australia." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007093701000105.

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Миняжев, Т. Р. "The Problem of Teaching the Sociology of Religion in Higher Education." In Современное социально-гуманитарное образование: векторы развития в год науки и технологий: материалы VI международной конференции (г. Москва, МПГУ, 22–23 апреля 2021 г.). Crossref, 2021. http://dx.doi.org/10.37492/etno.2021.61.56.045.

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в статье рассматривается проблема преподавания курса социологии религии в высшей школе на примере Московского педагогического государственного университета. Представлены две перспективы преподавания курса: формальная и неформальная, каждая из которых предполагает определенный формат работы со студентами. Основной акцент делается на значении этнографического метода. Представленные результаты эмпирического исследования подчеркивают важность курса социологии религии для студентов-социологов. The article examines the problem of teaching a course in sociology of religion in higher education, using the example of the Moscow Pedagogical State University. Two perspectives of teaching the course - formal and informal - are presented. Each perspective assumes a certain way of work with students. The main emphasis is placed on the importance of the ethnographic method. The presented results of the empirical study emphasize the importance of the sociology of religion course for sociology students.

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Hunt, Stephen J. "“Regulating Religion”: Religious Rights Legislation in the UK." In 3rd Annual International Conference on Political Science, Sociology and International Relations (PSSIR 2013). Global Science and Technology Forum Pte Ltd, 2013. http://dx.doi.org/10.5176/2251-2403_pssir13.80.

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Hidayat, Asep Achmad, Setia Gumilar, Munir Munir, Neni Nuraeni, Ahmad Hasan Ridwan, and Nanat Fatah Natsir. "A Handling Model of Religion-based Conflict between the “Jama’ah Qur’ani” And “Jama’ah Qur’an Sunnah”." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007093600960099.

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Abdurrohman and Nurun Sholeh. "The Religion of Festival (Case Study on The Celebration of The Prophet’s Birthday in East Lombok)." In 1st UPI International Conference on Sociology Education. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icse-15.2016.53.

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Звіти організацій з теми "Religion and sociology Australia"

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Barnes, Melissa K., and Antonio Ybarra-Rojas. Liberation Theology in Central America. Liberation Theology and the Marxist Sociology of Religion. CLIC Papers. Fort Belvoir, VA: Defense Technical Information Center, June 1989. http://dx.doi.org/10.21236/ada209072.

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Mayfield, Colin. Higher Education in the Water Sector: A Global Overview. United Nations University Institute for Water, Environment and Health, May 2019. http://dx.doi.org/10.53328/guxy9244.

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Higher education related to water is a critical component of capacity development necessary to support countries’ progress towards Sustainable Development Goals (SDGs) overall, and towards the SDG6 water and sanitation goal in particular. Although the precise number is unknown, there are at least 28,000 higher education institutions in the world. The actual number is likely higher and constantly changing. Water education programmes are very diverse and complex and can include components of engineering, biology, chemistry, physics, hydrology, hydrogeology, ecology, geography, earth sciences, public health, sociology, law, and political sciences, to mention a few areas. In addition, various levels of qualifications are offered, ranging from certificate, diploma, baccalaureate, to the master’s and doctorate (or equivalent) levels. The percentage of universities offering programmes in ‘water’ ranges from 40% in the USA and Europe to 1% in subSaharan Africa. There are no specific data sets available for the extent or quality of teaching ‘water’ in universities. Consequently, insights on this have to be drawn or inferred from data sources on overall research and teaching excellence such as Scopus, the Shanghai Academic Ranking of World Universities, the Times Higher Education, the Ranking Web of Universities, the Our World in Data website and the UN Statistics Division data. Using a combination of measures of research excellence in water resources and related topics, and overall rankings of university teaching excellence, universities with representation in both categories were identified. Very few universities are represented in both categories. Countries that have at least three universities in the list of the top 50 include USA, Australia, China, UK, Netherlands and Canada. There are universities that have excellent reputations for both teaching excellence and for excellent and diverse research activities in water-related topics. They are mainly in the USA, Europe, Australia and China. Other universities scored well on research in water resources but did not in teaching excellence. The approach proposed in this report has potential to guide the development of comprehensive programmes in water. No specific comparative data on the quality of teaching in water-related topics has been identified. This report further shows the variety of pathways which most water education programmes are associated with or built in – through science, technology and engineering post-secondary and professional education systems. The multitude of possible institutions and pathways to acquire a qualification in water means that a better ‘roadmap’ is needed to chart the programmes. A global database with details on programme curricula, qualifications offered, duration, prerequisites, cost, transfer opportunities and other programme parameters would be ideal for this purpose, showing country-level, regional and global search capabilities. Cooperation between institutions in preparing or presenting water programmes is currently rather limited. Regional consortia of institutions may facilitate cooperation. A similar process could be used for technical and vocational education and training, although a more local approach would be better since conditions, regulations and technologies vary between relatively small areas. Finally, this report examines various factors affecting the future availability of water professionals. This includes the availability of suitable education and training programmes, choices that students make to pursue different areas of study, employment prospects, increasing gender equity, costs of education, and students’ and graduates’ mobility, especially between developing and developed countries. This report aims to inform and open a conversation with educators and administrators in higher education especially those engaged in water education or preparing to enter that field. It will also benefit students intending to enter the water resources field, professionals seeking an overview of educational activities for continuing education on water and government officials and politicians responsible for educational activities

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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