Статті в журналах: "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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2

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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11

Openshaw, Kathleen. "The Universal Church of the Kingdom of God in Australia: A church of non-Brazilian migrants." Social Compass 68, no. 2 (April 21, 2021): 231–44. http://dx.doi.org/10.1177/00377686211001028.

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The Universal Church of the Kingdom of God (UCKG) is a Brazilian neo-Pentecostal megachurch. Over the past 40 years, it has established branches in over 100 countries among the economically and socially marginalised. This holds true in Australia, where congregants are disenfranchised migrants from diverse ethnic backgrounds and (former) refugees. Drawing on 2 years of ethnographic research in the UCKG’s Australian headquarters, this article explores why a Brazilian church, with a seemingly disagreeable character, attracts a multicultural migrant congregation in Australia. I argue that the UCKG is attractive to these congregants because it provides a space where its followers’ ethnicity is accepted; its cosmovision is easily translated to its congregation’s diverse spiritual sensibilities; and it offers ‘pioneering techniques’ to overcome life obstacles for those on the margins of Australian society. This work contributes to scholarly literature concerning Brazilian religiosity outside of Brazil, and the role religion plays in migrant settlement.

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12

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

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13

Bouma, Gary D. "The role of demographic and socio-cultural factors in Australia’s successful multicultural society: How Australia is not Europe." Journal of Sociology 52, no. 4 (July 9, 2016): 759–71. http://dx.doi.org/10.1177/1440783315584210.

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Religious diversity and social cohesion have long been seen to be at odds with each other. Classical sociology, grounded in the Westphalian solution to religious conflict in Europe presumed that a single religion was necessary for social cohesion. The issue of religious diversity and social cohesion has come to the fore as once religiously monochrome societies have become diverse through migration and, to a lesser degree, conversion. While European nations question the possibility of multicultural and multi-faith societies living in productive harmony, Australia offers an example of a successful multicultural and multi-faith society. Australia has produced a multicultural society through a policy of social inclusion and mutual respect, in contrast to European policies which produce separate community development. This cross-national comparative study reveals demographic and socio-cultural differences that are likely to explain some of the comparative success of Australia in producing social inclusion and avoiding the ‘othering’ of religious minorities, especially of Muslims. Australia has a particular demographic that features multiple substantial minority religious communities living in ways that promote daily encounters among people of different backgrounds.

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14

Hausner, Sondra L. "From India to Australia and Back Again." Durkheimian Studies 23, no. 1 (July 1, 2017): 128–44. http://dx.doi.org/10.3167/ds.2017.230108.

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This article argues that, although we think of Australian tribal ritual as Durkheim’s source material for his masterwork The Elementary Forms of Religious Life, we must also consider the extensive Indological scholarship on which he draws – and with which he debates – as critical inspirations for the text. His extensive engagement with his nephew, Marcel Mauss, whose earlier work, Sacrifice, with Henri Hubert, was premised on an analysis of Vedic ritual, would have been one source for his study of religion writ large; Elementary Forms also takes up in detail the work of Max Müller, among other Indologists, whose work was well known and widely engaged with in the French and broader European intellectual context of the late nineteenth and early twentieth centuries. This article argues that the Indological comparative lens was key to Durkheim’s own approach as he worked to articulate the relationship between religion and society; in contrast to the philologists, he argued for the primacy of practice over language in ritual action.

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15

Linder, Robert D. "Monarchy, Religion and the State: Civil Religion in the United Kingdom, Canada, Australia and the Commonwealth." Journal of Church and State 58, no. 1 (January 23, 2016): 168–70. http://dx.doi.org/10.1093/jcs/csv081.

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16

Mol, Hans, Alan Black, and Peter Glasner. "Practice and Belief: Studies in the Sociology of Australian Religion." Journal for the Scientific Study of Religion 24, no. 1 (March 1985): 109. http://dx.doi.org/10.2307/1386282.

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17

Stuart, John, and Ian Welch. "William Henry Fitchett: Methodist, Englishman, Australian, Imperialist." Social Sciences and Missions 21, no. 1 (2008): 57–72. http://dx.doi.org/10.1163/187489408x308037.

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AbstractHistorians of colonial Australia have long been fascinated by the effects of religious change on urban New South Wales and Victoria in the last quarter of the nineteenth century. This period, it is generally acknowledged, was one of evangelical revival amongst Anglicans and nonconformists alike. Well known (and sometimes world-renowned) evangelists from Great Britain and the United States invariably included cities such as Sydney and Melbourne on their international itineraries. But the local evangelical presence was strong; and this article focuses on William Henry Fitchett, a Melbourne-based evangelical Methodist clergyman who has largely escaped the attention of historians of religion. The reason he has done so is because he achieved fame in a rather different field: as a popular author of imperial histories and biographies. His published works sold in the hundreds of thousands. Yet he also wrote many serious works on religious matters. This article places Fitchett in the context of evangelical mission and revival within and beyond Australia, while also paying due attention to the influence of religion on his writing career. Les historiens de l'Australie coloniale ont longtemps été fascinés par les effets des transformations religieuses dans le monde urbain de New South Wales et Victoria durant le dernier quart du 19e siècle. Cette période est généralement considérée comme ayant été celle d'un Réveil évangélique parmi les Anglicans et les non-conformistes. Des évangélistes connus (et parfois mondialement connus) venus de Grande Bretagne et des Etats-Unis incluaient invariablement dans leurs périples internationaux des villes comme Sydney et Melbourne. Mais la présence évangélique locale était aussi forte, et cet article se concentre sur un pasteur de l'Eglise Méthodiste évangélique basé à Melbourne, William Henry Fitchett, qui a largement échappé à l'attention des historiens de la religion. La raison en est qu'il s'est rendu célèbre dans un domaine autre que religieux, à savoir comme auteur populaire d'histoires et biographies impériales. Les travaux qu'il a publiés se sont vendus par centaines de milliers d'exemplaires, mais il a aussi écrit des œuvres sérieuses sur des questions de religion. Le présent article replace Fitchett dans le contexte de la mission évangélique et du Réveil en Australie et au-delà, tout en se penchant sur la question de l'influence de la religion sur sa carrière d'auteur.

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18

Crabb, Anna. "Invoking Religion in Australian Politics." Australian Journal of Political Science 44, no. 2 (June 2009): 259–79. http://dx.doi.org/10.1080/10361140902862784.

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19

North, Sue. "Privileged knowledge, privileged access: early universities in Australia." History of Education Review 45, no. 1 (June 6, 2016): 88–102. http://dx.doi.org/10.1108/her-04-2014-0028.

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Purpose – The purpose of this paper is to show that Australia’s first two universities were connected to class status. It challenges the idea that these universities extended the “educational franchise” at their outset, by interrogating the characteristics of the student population in comparison with the characteristics of the population in the colonies. It looks at the curricula within the university system to show it is always “interested”, never neutral – it may be unique to the social, cultural, political and economic location of each university, but ultimately it benefits those who hold power in these locations. Design/methodology/approach – This research involves empirical analysis of characteristics of university students in Australia in the 1850s, including country of birth, religion, age, previous education and fathers’ occupation, as well as population demographics from the censuses that took place in the colonies of NSW and Victoria at that time. It also involves an analysis of the sociology of knowledge in nineteenth century Australian universities in light of this empirical data. Findings – Socio-political influences on the establishment of the first universities in Australia highlight the power of conferring legitimacy to particular areas of knowledge and to whom this knowledge was made available. Research limitations/implications – The research is limited to using the student data for the first three years of enrolment because in order to make comparisons between the student population and the population of the colonies, the student data needed to be from a time as close to the population census as possible. The Sydney census was in 1851, so student data from the University of Sydney was 1852-1854. The Melbourne census was in 1854, so student data from the University of Melbourne was 1855-1857. Originality/value – Australian historiography suggests that early universities in Australia were open to all, regardless of background. This paper challenges this orthodoxy through empirical findings and theoretical analysis.

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20

Lindsay, Jo, and Deborah Dempsey. "First names and social distinction: Middle-class naming practices in Australia." Journal of Sociology 53, no. 3 (February 3, 2017): 577–91. http://dx.doi.org/10.1177/1440783317690925.

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Naming practices provide a novel way to explore contemporary gender and class processes in Australia. Names are important everyday symbols of social location and signify family history, gender, class, ethnicity and religion. In an individualised society a name is the ultimate personal ‘brand’ and is used to locate children in social space. In this article we draw on qualitative interviews with 41 parents to focus on class and gender distinctions in naming practices. Naming a child was considered to be an important responsibility and names were viewed as central to identity and social classification. Through our exploration of naming preferences and judgements by middle-class parents, contemporary processes of social distinction come to light. Discussion of name choices illustrated parental aspirations and fears and the drawing of symbolic class-, gender- and sexuality-based cultural boundaries in Australia.

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21

Benier, Kathryn, and Rebecca Wickes. "The effect of ethnic diversity on collective efficacy in Australia." Journal of Sociology 52, no. 4 (July 10, 2016): 856–73. http://dx.doi.org/10.1177/1440783315599595.

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Ethnic diversity is portrayed in the literature as a threat to a community’s ability to regulate the behaviour of its members. While there is no shortage of studies examining the effects of ethnic diversity on the social processes important for crime control, findings are inconclusive across national contexts. Further, definitional issues associated with ‘ethnicity’ make cross-cultural comparisons difficult. Using Australian Community Capacity Study survey data from 4091 respondents in 147 Brisbane suburbs, combined with census and police incident data, multivariate regression techniques are utilised to determine the extent to which ethnic diversity influences collective efficacy once we control for other known correlates; and which aspect of diversity ‘matters most’ to levels of collective efficacy. Specifically, we consider the relationship between the diversity or concentration of language, religion and country of birth and collective efficacy. Results indicate that the presence of language diversity and indigeneity in the community are most detrimental to collective efficacy.

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22

Possamai, Adam. "Post-secularism in multiple modernities." Journal of Sociology 53, no. 4 (December 2017): 822–35. http://dx.doi.org/10.1177/1440783317743830.

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‘Post-secularism’ is a term that has emerged in various disciplines, including sociology, to reflect religion’s move back into the public sphere and the need to take into account the voice of religious actors in any contemporary analysis of society. This article argues that post-secularism is, in fact, a specific type of secularism that deals with the neoliberal management of religion in the public sphere. To unpack this argument, the article will first explore what is meant by post-secularism, and then, via a case study of Shari’a in Australia, it will move to the theory of multiple modernities in order to underline the relativeness of such a term. It will then be proposed that what is meant by post-secularism is, in fact, a type of secularism (perhaps ‘late’ rather than ‘post’) in neoliberal societies.

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23

Evans, Carolyn. "Religion as Politics not Law: the Religion Clauses in the Australian Constitution1." Religion, State and Society 36, no. 3 (September 2008): 283–302. http://dx.doi.org/10.1080/09637490802260369.

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24

Kellehear, Allan. "Guest Editorial: Death, Sociology and Public Health in Australia." Mortality 3, no. 2 (January 1998): 109–10. http://dx.doi.org/10.1080/713685907.

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25

Rocha, Cristina. "Global Religious Infrastructures: The Australian Megachurch Hillsong in Brazil." Social Compass 68, no. 2 (April 19, 2021): 245–57. http://dx.doi.org/10.1177/00377686211001029.

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This article explores the infrastructures that allow the Australian Pentecostal megachurch Hillsong to expand into Brazil. Hillsong is a global religious phenomenon: it has branches in global cities, celebrities among its followers, and an award-winning worship band. Drawing on five years of multi-sited ethnography in Australia and Brazil, I analyse significant infrastructures – smart church buildings, hip soundscapes, and digital media – that enabled Hillsong to establish itself in Brazil. I show that such technologies comprise an architecture through which Hillsong’s ‘Cool Christianity’ circulates. I argue that these infrastructures communicate success, excitement, modernity, and cosmopolitanism to young middle-class Brazilians who aspire to break with the local conservative Pentecostalism that caters for the poor. Here, I call for a focus on human and nonhuman actors and infrastructures that move religion across borders, and a special attention to how imagination and power differentials shape mobility and immobility.

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Smith, Marcus, and Peter Marden. "POLITICS, POLICY AND FAITH: THE CHRISTIAN RIGHT IN AUSTRALIA." POLITICS AND RELIGION JOURNAL 6, no. 2 (December 1, 2012): 303–32. http://dx.doi.org/10.54561/prj0602303s.

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In this paper we offer a critical assessment of the politics of the Christian Right and question the degree to which the religious values of the Christian Right are compatible with a democratic political culture. If religious values are equally political values making the separation of religious belief and political action a fraught exercise, then a number of issues arise. Political action inspired by religious faith should not prevent critical scrutiny of the underlying values, or more importantly, their influence in shaping public debate and public policy. If religious values are indeed political values, then do protections of freedom of religious expression privilege forms of faith-based politics over secular forms? And if so, to what end? We argue that a more nuanced analysis of the intersection of religion and politics is required to ensure that public politics is not threatened by particular forms of religious political activism that exhibit totalitarian tendencies. At the very least, close attention needs to be focused on particular policy advocates and the agenda they seek to advance with little accountability or transparency despite claims to represent the public interest. It is to these ends that this paper makes a contribution

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Leach, Carolyn. "The Leisure Pursuits of Brisbane Children During the 1930s Depression." Queensland Review 15, no. 2 (July 2008): 89–109. http://dx.doi.org/10.1017/s1321816600004803.

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Neighbourhood children played lots of games together … no expensive material required … As there was no Presbyterian Church I went to the Methodist Sunday School. This church had a social evening of games every Friday night. Nobody worried about what religion we were, and we would all come home singing along the road.—Les B and Jean H, children of the DepressionOver the last 30 years, many books have appeared on different aspects of childhood in Australia. There has not, however, been an authoritative published history of childhood that is specific to the Depression years. Sue Fabian and Morag Loh'sChildren in Australia: An Outline Historyand Jan Kociumbas'sAustralian Childhood: A Historyinclude chapters that offer overviews of Australian childhood during the Depression, and Lynette Finch's special issue ofQueensland Review, Young in a Warm Climate, is the only major study specific to children in Queensland. This paper makes a contribution to Queensland Depression historiography and the history of Queensland children by exploring how the children of Brisbane's working-class unemployed spent their leisure hours, and what effect — if any — the Depression exerted over the choices that were made. It will show mat there was neither uniformity of experience nor a sharp discontinuity between the Depression years and those that preceded and followed this decade.

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Nobutaka, Inoue. "THE POSSIBILITY OF EDUCATION ABOUT RELIGIOUS CULTURE IN PUBLIC SCHOOLS." RELIGION IN THE PROGRAMS OF POLITICAL PARTIES 1, no. 2 (December 1, 2007): 99–110. http://dx.doi.org/10.54561/prj0102099n.

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In Japan, religious education is usually divided into three categories; education about religions or religious knowledge, education to inculcate religious sentiment, and sectarian or confessional education. Education about religion can be taught at public schools, while confessional education is prohibited. Long discussions have been held regarding the inculcation of religious sentiment in postwar Japan. Some insist that it should be taught even at public schools, and others oppose this claim mainly based on the reflection of the influence of State Shinto in the prewar period, when the state and religion (Shrine Shinto) were deeply interconnected. The Basic Law on Education was revised in December, 2006, soon after the inauguration of the Abe cabinet. The article concerning religious education was moderated slightly with the words “general learning regarding religion” added to the sentence. However, as Japanese society has tended to avoid discussions on religious education in the postwar period, it might be quite difficult to establish a new education plan based on the former perspectives, especially regarding the inculcation of religious sentiment. The idea of education in religious culture has been introduced to seek for a new perspective on the problem. This perspective aims to promote a deeper understanding of the Japanese people’s own religious culture, as well as that of foreign nations. According to this plan, such religious education could be introduced even at public schools. Surveys and other research data from in recent years indicate that religious culture education would be far more acceptable to people, including students, than education for the “inculcation of religious sentiment.” Moreover, in the age of globalization, this type of religious education seems to be necessary for countries other than Japan as well. As a matter of fact, similar attempts can be observed in the U.S., the U.K., Australia, and other countries. These nations seem to share the following common problems: influence of globalization, influence of the information age (especially the Internet), and the “cults” problem.

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Mason, Robert. "Repositioning Resistance: Basque Separatism, Religion and Cultural Security in Regional Queensland, 1945–1970." Queensland Review 20, no. 1 (May 3, 2013): 37–51. http://dx.doi.org/10.1017/qre.2013.4.

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On 26 April 1937, German bombers attacked the civilian population in the Basque market town of Guernica. The event has become synonymous with the brutality of the Spanish Civil War, but its impact on the Basque diaspora has not been the subject of detailed investigation. Large numbers of Basques emigrated to live in north Queensland, and the overwhelming majority can be traced to the hills surrounding Guernica. Those living in Australia only became aware of the atrocity over time, but the symbolic importance of Guernica increased over the subsequent decades as hundreds more Basques arrived in Queensland's north. The bombing itself was traumatic, but it was understood in the context of an emigration and historical injustice wrought by Spain's Nationalist dictatorship.

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30

SCHULTZ, Peter F. "Marriage in Australia." European Journal for Church and State Research - Revue européenne des relations Églises-État 10 (January 1, 2003): 189–97. http://dx.doi.org/10.2143/ejcs.10.0.2005673.

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31

Mol, Hans. "Book Reviews : RELIGION IN AUSTRALIA: SOCIOLOGICAL PERSPECTIVES. Edited by Alan W. Black. Sydney, Allen and Unwin, 1991. ix + 222 pp. (paper)." Australian and New Zealand Journal of Sociology 28, no. 2 (August 1992): 268–70. http://dx.doi.org/10.1177/144078339202800222.

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32

Nelson, Jacqueline K., Alphia Possamai-Inesedy, and Kevin M. Dunn. "Reinforcing substantive religious inequality: a critical analysis of submissions to the Review of Freedom of Religion and Belief in Australia Inquiry." Australian Journal of Social Issues 47, no. 3 (September 2012): 297–318. http://dx.doi.org/10.1002/j.1839-4655.2012.tb00250.x.

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33

Penman, David. "Comment: Religions in Australia — can they cope with multiculturalism?" Journal of Intercultural Studies 8, no. 1 (January 1987): 55–62. http://dx.doi.org/10.1080/07256868.1987.9963312.

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34

Engel, Madeline, Frances DellaCava, and Norma Kolko Phillips. "Cultural Difference and Adoption Policy in the United States: The Quest for Social Justice for Children." International Journal of Children's Rights 18, no. 2 (2010): 291–308. http://dx.doi.org/10.1163/092755609x12488514988991.

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AbstractThis article discusses the impact of cultural difference on adoption in the United States (U.S.) during three historical periods and along three dimensions: religion, race and ethnicity. The focus is on the extent to which national and international definitions of the rights of the child as put forth by the United States, the United Nations and The Hague have affected adoption policy and practice. The article questions the extent to which the failure to respond to cultural differences has diminished the rights of the child and resulted in social injustice. Although focused on the U.S., the argument has relevance for many other countries, including Sweden, Romania, Ukraine, Australia, Korea and China.

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35

Fatmawati, Andi Muhammad Akmal, Andi Muh. Akhyar, Azwar, and Achmad Nasyori. "Determination of Islamic Month Start by Moonsighting Australia (Case Study: 1 Dzulhijah 1441)." Journal of Islamic Thought and Civilization 12, no. 2 (December 13, 2022): 225–41. http://dx.doi.org/10.32350/jitc.122.16.

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The determination of the Islamic calendar is paramount in Islam because it strongly relates to worship, like Ramadan fasting, eid-al-fitr, and zakat fitr. Many studies have examined young moon visibility criteria in many Muslim countries, such as Indonesia, Saudi Arabia, Thailand, and Singapore. However, no study on the initiation of the Islamic month has been conducted in Australia, a Muslim-minority country with middle-eastern immigrants seeking jobs. One of Australia's most trusted organizations to announce the start of Hijri month is Moonsighting Australia. Therefore, this study aimed to analyze the determination of the Islamic calendar by Moonsighting Australia organization based on factors such as method, matla, rukyat time, hilāl visibility, and resistors (1 Dzulhijjah 1441 H). A descriptive study with a qualitative approach used literature reviews, content analysis, and case studies. Primary data were taken from a decision letter from Moonsighting Australia about the start of Dzulhijjah 1441 H, interviews with the coordinator, and relevant references. The findings showed that Moonsighting Australia applies a rukyat method by the naked eye - without any optical aids and hilāl visibility criteria consideration - every 29th of Hijri month. Also, it tunes the concept of matla wilayat al hukmi, where the sighting process and result are implemented throughout Australia’s territory. Keywords: Australia, Dzulhijjah, Hijri, Islamic Month, Moonsighting.

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36

Small, Andrew. "From conflict to consensus: Reconciling the right to freedom of religion and LGBT rights." Alternative Law Journal 43, no. 3 (August 16, 2018): 221–24. http://dx.doi.org/10.1177/1037969x18768902.

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This Brief considers the tension between the right to freedom of religion and LGBT rights in the context of the landmark ‘wedding cake case’ decided by the US Supreme Court in June 2018 and the Australian Marriage Amendment (Definition and Religious Freedoms) Act 2017. The author proposes a proportionality approach for balancing claims between LGBT rights and freedom of religion, drawing on international norms, case law and the work of progressive religious leaders and academics. The author further suggests that the practical utility of this approach could be bolstered through diverse cross-cultural dialogues between members of LGBT groups and religious groups, with the aim of developing an ‘overlapping consensus’ on core human rights norms.

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37

McNair, I. "M. D. R. Evans & Jonathan Kelley (2004). Australian Economy and Society 2002. Religion, Morality and Public Policy in International Perspective 1984-2002. Sydney, Australia: The Federation Press, 375 pp., ISBN 1-86287-451-4." International Journal of Public Opinion Research 17, no. 4 (February 17, 2005): 496–98. http://dx.doi.org/10.1093/ijpor/edh110.

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38

Mansouri, Fethi. "ISLAM AND MUSLIMS IN AUSTRALIA: THE SOCIAL EXPERIENCES OF EARLY SETTLEMENT AND THE POLITICS OF CONTEMPORARY RACE RELATIONS." POLITICS AND RELIGION JOURNAL 14, no. 1 (March 30, 2020): 127–47. http://dx.doi.org/10.54561/prj1401127m.

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“Hello, brother” were the last words uttered by Haji-Daoud Nabi, an elderly man who opened the doors of a Christchurch mosque in New Zealand in March 2019. Moments later, he was shot down and killed in a brutal terrorist attack carried out by an Australian white supremacist. This recent tragedy captures the increasingly precarious position that Muslims in the West presently occupy that is no longer confined to discursive racialization and verbal abuse, but is now starting to become a life and death challenge, quite literally. The Christchurch mosque attacks occurred in a local and global context of persisting Islamophobia and rising far-right nationalist fringe groups entering the mainstream in Australia and elsewhere. This paper discusses contemporary attitudes towards Islam and Muslim Australians through an examination of the historical context for the settlement of Muslims communities in Australia from the early days of the nineteenth century to the contemporary era, which has seen a more diversified migration from many parts of the Muslim world. The paper discusses the critical factors that shaped this migration and examines the contemporary social experiences of Muslim Australians in a global context of hyper-securitized agendas often connecting Islam and Muslims to extreme violent ideologies.

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39

Luu, Betty, Amy Conley Wright, and Melanie Randle. "General public perceptions and motivations to adopt children from out-of-home care in New South Wales, Australia." Children Australia 44, no. 4 (August 19, 2019): 212–22. http://dx.doi.org/10.1017/cha.2019.33.

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AbstractRecent reforms in New South Wales (NSW), Australia, prioritise adoption over long-term foster care. While previous research has examined motivation to foster, less is known about the interest by the general public in adoption from out-of-home care. A general sample of the NSW public (N = 1030) completed an online survey about adoption practices and their willingness to consider adopting from out-of-home care, with background questions on perceived social support and life satisfaction. Barriers to pursuing adoption were identified, including concerns about the characteristics of the child related to their experiences of care and personal impacts including financial costs. Availability of post-adoption supports was viewed positively as increasing interest in adoption. General Linear Model univariate analyses identified that likelihood of considering adoption was primarily predicted by younger age, knowing someone who had been adopted as a child, actively practicing religion, living in the city rather than a regional area and higher life satisfaction. Customised marketing campaigns can target people more likely to consider adoption, with messages that resonate with their social and psychological characteristics. There is also a need for policy changes to ensure adequate provision of post-adoption support.

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40

Maddox, Marion, and Isabelle Richet. "Les dynamiques politiques en Australie : religion et politique dans un système laïque." Pouvoirs 141, no. 2 (2012): 51. http://dx.doi.org/10.3917/pouv.141.0051.

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41

BOUMA, Gary D. "The Settlement of Islam in Australia." Social Compass 44, no. 1 (March 1997): 71–82. http://dx.doi.org/10.1177/003776897044001006.

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42

O'Brien, Anne. "Creating the Aboriginal Pauper: Missionary Ideas in Early 19th Century Australia." Social Sciences and Missions 21, no. 1 (2008): 6–30. http://dx.doi.org/10.1163/187489408x308019.

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AbstractThis article examines the relationship between nineteenth century English poor law discourse and missionary work in colonial Australia. The text analyses key sites of Christian missionary philanthropy in New South Wales (NSW) and Victoria in the period 1813-1849. It looks at changes in the ethos of one benevolent institution set up for poor whites, the Benevolent Society of New South Wales. Activated by Christian paternalism at its foundation in 1813 the ethos of this institution became dominated by the language of moral reform by the 1830s. The article also examines the first institution established for Indigenous people, the Native Institution at Parramatta, NSW, founded in 1814. Its aims and character will be compared and contrasted with those of the Female and Male Orphan schools for white children. The text considers also how Christian philanthropic visions for the improvement of Indigenous people were affected by factors such as accelerating pastoral expansion, loss of Indigenous food sources and retaliatory violence. Cet article examine la relation entre le discours relatif aux lois sur les pauvres au 19e siècle en Angleterre et le travail missionnaire en Australie coloniale, en se penchant sur les sites clés de la philanthropie chrétienne dans le New South Wales et Victoria durant les années 1813 à 1849. Ainsi, le texte analyse les transformations de l'éthos d'une institution bénévole créée pour s'occuper des pauvres blancs, la Société Bénévole de New South Wales. Alors qu'il était un produit du paternalisme chrétien à sa fondation en 1813, l'ethos de l'institution fut marqué par le langage de la réforme morale vers les années 1830. Le regard se porte également sur la première institution pour les peuples indigènes, la Native Institution at Parramatta, fondée en 1814. Ses buts et son caractère sont comparés et contrastés avec ceux des orphelinats pour filles et garçons blancs. Le texte considère enfin comment les vues philanthropiques chrétiennes pour l'amélioration des peuples indigènes ont été affectées par des facteurs tels que l'expansion pastorale croissante, la perte de nourriture indigène et la violence de représailles.

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43

Mason, Gail, and Leslie Moran. "Bias Crime Policing: 'The Graveyard Shift'." International Journal for Crime, Justice and Social Democracy 8, no. 1 (March 22, 2019): 1–16. http://dx.doi.org/10.5204/ijcjsd.v8i1.1137.

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Bias crime is crime that is motivated by prejudice or bias towards an attribute of the victim, such as race, religion or sexuality. Police have been criticised for failing to take bias crime seriously, and there is a pressing need to understand the reasons for this failure. This article aims to address this gap by presenting the results of the first empirical study of bias crime policing in the Australian state of New South Wales (NSW). Drawing on interviews with the NSW Police Force (NSWPF), the study found that sustainable reform in this domain has proven elusive. This can be attributed to a number of key challenges including reporting, recording, identification, framing, community engagement and leadership. The lessons that emerge from the findings have important ramifications for all police organisations.

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44

Mason, Gail, and Leslie Moran. "Bias Crime Policing: 'The Graveyard Shift'." International Journal for Crime, Justice and Social Democracy 8, no. 2 (March 22, 2019): 1–16. http://dx.doi.org/10.5204/ijcjsd.v8i2.1137.

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Bias crime is crime that is motivated by prejudice or bias towards an attribute of the victim, such as race, religion or sexuality. Police have been criticised for failing to take bias crime seriously, and there is a pressing need to understand the reasons for this failure. This article aims to address this gap by presenting the results of the first empirical study of bias crime policing in the Australian state of New South Wales (NSW). Drawing on interviews with the NSW Police Force (NSWPF), the study found that sustainable reform in this domain has proven elusive. This can be attributed to a number of key challenges including reporting, recording, identification, framing, community engagement and leadership. The lessons that emerge from the findings have important ramifications for all police organisations.

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45

Myers, Ben. "Does Theology Belong in the University? Schleiermacherian Reflections from an Australian Context." International Journal of Public Theology 15, no. 4 (December 2, 2021): 484–95. http://dx.doi.org/10.1163/15697320-01540015.

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Abstract This article argues that theology belongs in the university not because of its relationship to the other disciplines but because of its relationship to the church. It discusses Schleiermacher’s understanding of theology as a practical science oriented towards Christian leadership in society. It argues that Schleiermacher’s account provides an illuminating perspective on the history of academic theology in Australia. Theology belongs in the university not for any internal methodological reasons but because of specific contextual conditions in societies like Australia where Christianity has exerted a large historical influence. The article concludes by arguing that the ecclesial orientation of university theology is compatible with the aims of public theology, given that service to the Christian community is a means by which the common flourishing of society can be promoted.

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46

Ezzy, Douglas, Rebecca Banham, and Lori G. Beaman. "Religious anti-discrimination legislation and the negotiation of difference in Victoria, Australia." Religion, State and Society 50, no. 1 (January 1, 2022): 22–39. http://dx.doi.org/10.1080/09637494.2021.2010906.

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47

Hughes, Philip, Parichart Suwanbubbha, and Janram Chaisri. "The Nature of Spirituality among Young People in Australia and Thailand." Social Compass 55, no. 3 (September 2008): 359–72. http://dx.doi.org/10.1177/0037768608093697.

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48

Alamri, Abeer Ahmed. "Participation of Muslim Female Students in Sporting Activities in Australian Public High Schools: The Impact of Religion." Journal of Muslim Minority Affairs 33, no. 3 (September 2013): 418–29. http://dx.doi.org/10.1080/13602004.2013.853980.

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49

Foster, Neil. "Treading on Sacred Grounds: Places of Worship, Local Planning and Religious Freedom in Australia." Journal of Church and State 58, no. 2 (April 7, 2016): 387–89. http://dx.doi.org/10.1093/jcs/csw013.

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50

Wood, Matthew. "Joint Review: Gary Bouma Australian Soul: Religion and Spirituality in the Twenty-first Century Cambridge: Cambridge University Press, 2006, £19.99 pbk (ISBN: 978 0 52167389 1), xviii+236 pp. Grace Davie The Sociology of Religion London: SAGE, £65.00 hbk, £22.99 pbk (ISBN: 0 7619 4892 9), xii+283 pp." Sociology 43, no. 2 (April 2009): 394–97. http://dx.doi.org/10.1177/0038038508101173.

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