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Journal articles on the topic 'Church and state – Singapore'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Bell, Gary F. "Religious Legal Pluralism Revisited – The Status of the Roman Catholic Church and Her Canon Law in Singapore." Asian Journal of Comparative Law 7 (2012): 1–37. http://dx.doi.org/10.1017/s2194607800000600.

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AbstractBy religious legal pluralism we usually mean state-recognised legal pluralism, such as the kind of legal pluralism implemented in Singapore through the Administration of Muslim Law Act. But there is also religious legal pluralism outside State recognition and enforcement. Many religions have very long legal traditions which have survived, often without much support or official recognition by States (Jewish law, for example). In this paper we shall look at one such tradition, the canon law of the Latin Church of the Roman Catholic Church and its implementation by the Church in Singapore, including the establishment of very busy ecclesiastical tribunals in Singapore to administer disputes relating to the possible nullity of religious marriages, for example. The hope is that this example of Canon Law in Singapore will show that there can be very detailed and formal religious laws implemented by formal institutions such as tribunals outside the ambit of the State.

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2

Tan, Kevin YL, and Matthias Roßbach. "State Answers to Religious Diversity in Germany and Singapore: History, Philosophy and Strategy." German Law Journal 20, no. 7 (October 2019): 949–65. http://dx.doi.org/10.1017/glj.2019.79.

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AbstractThis Article focuses on the extent to which the different legal approaches of Germany and Singapore to religious diversity were shaped by history. It first analyzes the development in Germany and describes four phases of the development of the law on the relationship between church and state. Starting with the consequences of reformation, it shows that—for centuries—the relationship between denominations had been the crucial matter of this body of law. Only later, the law dealt with conflicts between religion and atheism. This Article then presents the fundamental rights approach of the Basic Law and examines it against the backdrop of the historical development and recent challenges. Second, this Article offers a historical account of Singapore’s attempts at regulating and managing religious diversity. It starts with the establishment of a British trading post on the island in 1819 and runs up to the present day. As a result of mass migration in its early years, Singapore was to become, in the twentieth century, one of the most religiously and culturally diverse nations in the world. This Article shows that Singapore has sought to regulate and manage the various religious groups through a combination of legislation and state policy.

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3

Kriazheva-Kartseva, Elena V., and Asrinda A. Idrus. "Missionary activities of the Russian orthodox church in Southeast Asia at the beginning of the 21st century." RUDN Journal of Russian History 20, no. 3 (December 15, 2021): 448–60. http://dx.doi.org/10.22363/2312-8674-2021-20-3-448-460.

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The article analyses the Russian Orthodox Churchs missionary activity of the in Southeast Asia, with a focus on its prerequisites and the stages of its development. ROC missionary work in the region could build on the experience of pre-revolutionary spiritual missions in Asia, as well as on the Orthodox communities of Russian emigrants after the revolution. Important factors are also the formation of the global labor market; international tourism; and the aspiration of compatriots living abroad to preserve the Russian World (Russkii Mir). The article analyses the Russian historiography of the missionary activity of the Russian Orthodox Church in Southeast Asia. With the establishment of the Patriarchal Exarchate in Southeast Asia in 2018, with its center in Singapore, a new stage of missionary activity in the region began. The establishment of the exarchate in Southeast Asia brought about the systematical management of the numerous Orthodox parishes that appeared at the turn of the millennium in this region. Relying on little-known and understudied historical sources, the authors identified the forms of missionary work in various countries and assessed the scale of activities in relation to the prevailing confessional traditions. This includes an analysis of missionary work in countries dominated by Buddhism (Thailand, Cambodia, Laos), Christianity (the Philippines), and Islam (Indonesia, Malaysia), with special attention paid to the situation in socialist Vietnam and multi-confessional Singapore. The authors conclude that the missionary activity of the Russian Orthodox Church in Southeast Asia has now passed through several stages from the emergence of the first Orthodox communities in the region to the formation of centralized structured management of the numerous new parishes, with missionary work conducted in ways that respond to the local characteristics.

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4

Sim, Joshua Dao Wei. "Compliant Singaporean Christians? State-Centred Christian Responses to COVID-19 in a Single-Party Dominant State." Studies in World Christianity 26, no. 3 (November 2020): 239–60. http://dx.doi.org/10.3366/swc.2020.0308.

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Since the political suppression and decline of liberal Christianity in Singapore during the 1980s, Christian groups in the city-state have striven to maintain subordinate relations with the government by largely supporting and not challenging the major socio-economic policies and discourses of the dominant People's Action Party (PAP). The COVID-19 pandemic supplies us with a unique window of opportunity to understand how Singaporean Christian groups have been compliant actors to the state's policies, even during this health crisis. By evaluating the differing responses of various churches and organisations, I argue that in spite of inadequacies in the state's public health and social measures, Christian leaders and groups crafted state-centred responses, and engaged in crisis-driven social action and the construction of state-affirming narratives within government-promoted boundaries. This also meant that Christians have projected an image of themselves as being socially-responsible Singaporeans who are willing to adhere to the government's crisis-mandated standards, while sacrificing their regular faith-based practices and physical gatherings for the greater good of the nation. The willingness to adhere to the single-party state's measures and boundaries has, nevertheless, disclosed the Christian community's inability to provide a critical voice about public health gaps and socio-economic injustices during this crisis. Secular civil-society groups and academics have filled this gap by highlighting these problems and criticising the government's failures. In sum, the COVID-19 episode reveals the lack of a ‘prophetic’ capacity in the responses of contemporary Christian groups and leaders because of their predilection to firstly acquiesce with the state.

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5

Carstea, Daniela. "Church and State, Church in State." INTERNATIONAL JOURNAL OF MANAGEMENT SCIENCE AND BUSINESS ADMINISTRATION 7, no. 4 (2021): 23–28. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.74.1003.

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The purpose of this paper is to briefly analyse the three existing models regulating the limits and the areas of intersectionality between the spiritual and the lay power, recognisable and identifiable in the countries of the European Community, that made possible the noticeable onslaught of secularisation in (post-)modernity. The first section will then be supplemented with a sociologically-informed analysis of the increasing desacralisation of our world, employing as a starting point Matthew Arnold’s poem, Dover Beach, foreboding the perils of loss of faith as early as the nineteenth century.

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6

Hamilton-Hart, Natasha. "The Singapore state revisited." Pacific Review 13, no. 2 (January 2000): 195–216. http://dx.doi.org/10.1080/095127400363550.

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7

GAMBA, CHARLES. "Singapore-City and State." Australian Journal of Politics & History 5, no. 2 (June 28, 2008): 180–90. http://dx.doi.org/10.1111/j.1467-8497.1959.tb01193.x.

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8

Cullen, Bernard. "Church and State." Irish Philosophical Journal 2, no. 1 (1985): 70–73. http://dx.doi.org/10.5840/irishphil1985214.

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9

Krasikov, Anatoly. "Church – State – Society." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 6, no. 4 (1997): 52–59. http://dx.doi.org/10.30570/2078-5089-1997-6-4-52-59.

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10

Purcell, Brendan. "Church and State." Philosophical Studies 31 (1986): 380–403. http://dx.doi.org/10.5840/philstudies1986/198731100.

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11

Nancy, Jean-Luc. "Church, State, Resistance." Journal of Law and Society 34, no. 1 (March 2007): 3–13. http://dx.doi.org/10.1111/j.1467-6478.2007.00378.x.

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12

Klaassen, Johann A. "Church and State." Social Philosophy Today 20 (2004): 197–99. http://dx.doi.org/10.5840/socphiltoday2004204.

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13

Minnerath, Roland. "Church/State Relations." Ecumenical Review 50, no. 4 (October 1998): 430–40. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00361.x.

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14

Cotton, James. "State and society in Singapore." Pacific Review 9, no. 2 (January 1996): 278–82. http://dx.doi.org/10.1080/09512749608719184.

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15

Jussawalla, Meheroo, Toh Mun Heng, and Linda Low. "Singapore: An intelligent city‐state." Asian Journal of Communication 2, no. 3 (January 1992): 31–54. http://dx.doi.org/10.1080/01292989209359559.

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16

Ho, K. C., Geoffrey Murray, and Audrey Perera. "Singapore: The Global City-State." Pacific Affairs 70, no. 2 (1997): 291. http://dx.doi.org/10.2307/2760801.

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17

Koterski,, Joseph W. "Church, State, and Society." International Philosophical Quarterly 51, no. 2 (2011): 272–74. http://dx.doi.org/10.5840/ipq201151230.

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18

Purcell, Brendan. "Church, State and Society." Irish Philosophical Journal 3, no. 1 (1986): 58–79. http://dx.doi.org/10.5840/irishphil1986314.

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19

Clarke, Desmond M. "Church, State and Society." Irish Philosophical Journal 3, no. 2 (1986): 117–25. http://dx.doi.org/10.5840/irishphil1986329.

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20

Shear, Marie, and Bryan F. Le Beau. "Separating Church and State." Women's Review of Books 20, no. 10/11 (July 2003): 29. http://dx.doi.org/10.2307/4024251.

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21

Schrift, Alan D. "Between Church and State." International Studies in Philosophy 24, no. 2 (1992): 41–52. http://dx.doi.org/10.5840/intstudphil199224276.

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22

Volf, Miroslav. "Church, State, and Society." Transformation: An International Journal of Holistic Mission Studies 6, no. 1 (January 1989): 24–31. http://dx.doi.org/10.1177/026537888900600106.

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23

Nikiforenko, E. M. "Between State and Church." Russian Studies in History 54, no. 4 (October 2, 2015): 313–27. http://dx.doi.org/10.1080/10611983.2015.1169131.

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24

Ferrer Conill, Raul. "Camouflaging Church as State." Journalism Studies 17, no. 7 (April 6, 2016): 904–14. http://dx.doi.org/10.1080/1461670x.2016.1165138.

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25

Fraser, James W. "Church, State, and School." History of Education Quarterly 45, no. 3 (2005): 461–67. http://dx.doi.org/10.1111/j.1748-5959.2005.tb00049.x.

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26

Oftestad, Bernt T. "The Church of Norway ‐ a state church and a national Church." Studia Theologica - Nordic Journal of Theology 44, no. 1 (January 1990): 31–37. http://dx.doi.org/10.1080/00393389008600084.

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27

Abinales, Patricio N. "Review Essay: Church and State and Church as State in the Philippines." Bulletin of Concerned Asian Scholars 28, no. 2 (June 1996): 62–70. http://dx.doi.org/10.1080/14672715.1996.10416201.

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28

Fylypovych, Liudmyla, and Anatolii Kolodnyi. "The Culture of State-Church and Church-State Relations: The Ukrainian Case." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 9–30. http://dx.doi.org/10.18290/rkult21122-1.

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The article is devoted to relations between Church and the Ukrainian State and analysis of their current state and prospects of development. The authors analyze some state–church approaches to the relationship between State and Church based on Ukrainian legislation and social concepts of churches. The main task of a modern state is to guarantee freedom of conscience to citizens and provide conditions for free functioning of religious organizations. Church also assumes certain responsibilities to the state and society. The article provides an overview of the attitude of the Catholic, Greek Catholic and Orthodox Churches to power. Referring to the practice of state-church relations and church-state relations in Ukraine, the authors deduce that the subjects of these relations do not yet demonstrate the appropriate level of culture of this relationship, and do not follow the rules of partnership between Church and State. The authors admit a possibility to constructively criticize each other’s positions and make mutual demands, contextualizing their interests and needs while forming this culture. At the same time, State should get rid of the remnants of Soviet totalitarian control over the activities of Church, and Church should renounce patronage and servility. For both State and Church, in the sphere of mutual relations, taking into consideration world models of civilized relations between them and referring to their own history of these relations and existing experience of communication with each other, there should be established a high culture of dialogue between State and Church, between secular and spiritual authorities.

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29

Khondker, Habibul Haque. "Globalization and State Autonomy in Singapore." Asian Journal of Social Science 36, no. 1 (2008): 35–56. http://dx.doi.org/10.1163/156853108x267585.

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AbstractThis paper revisits the concept of state autonomy in the context of globalization. Earlier literature either considered state autonomy from the social forces in broad institutional and cultural terms or from the dominant classes in a restrictive sense. However, in either case the focus remained on domestic/national society, not the global society. The discussion of relative autonomy of the state began among the Marxists in the 1970s and then graduated into the mainstream social sciences in the 1980s and 1990s. In the upshot, the notions of developmental state and the embedded autonomy have significantly added to our knowledge of the role of the state. This paper broadens the idea of embedded autonomy by locating the sources of embeddedness in both local as well global institutions and norms. The paper uses the Singapore case to illustrate some of the possibilities and limitations of the reconfigured role of the state in the face of globalization.

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30

Goh, Daniel PS. "Singapore, the state, and decolonial spatiality." Cultural Dynamics 27, no. 2 (July 2015): 215–26. http://dx.doi.org/10.1177/0921374015585225.

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31

Tamney, J. B. "Religion and the State in Singapore." Journal of Church and State 30, no. 1 (January 1, 1988): 109–28. http://dx.doi.org/10.1093/jcs/30.1.109.

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32

Kadir, Suzaina. "Islam, state and society in Singapore." Inter-Asia Cultural Studies 5, no. 3 (December 2004): 357–71. http://dx.doi.org/10.1080/1464937042000288660.

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33

Ward, Kevin. "Series on Church and State: Eating and Sharing: Church and State in Uganda." Journal of Anglican Studies 3, no. 1 (June 2005): 99–119. http://dx.doi.org/10.1177/1740355305052827.

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ABSTRACTThe article explores the complexities of church-state relations in Uganda, with particular reference to the two dominant churches: the Anglican Church of Uganda (the Protestants) and the Roman Catholic Church. Together the two churches include some 80 per cent of Ugandans. Since the beginnings of Christianity in the late nineteenth century, the rivalry between the two communions has had political implications, with the Anglican Church perceived as constituting a quasi-establishment and the Catholics as lacking political clout. In local discourse, ‘eating’ refers to the enjoyment of political power; ‘sharing’ to the expectation of inclusion. The article looks at the attempt to overcome sectarian politics, and the Christian witness of both churches in the face of state oppression and violence.

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34

Stern, Marc D., and James E. Wood. "Readings on Church & State: Selections from the Journal of Church and State." Journal of Law and Religion 8, no. 1/2 (1990): 657. http://dx.doi.org/10.2307/1051341.

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35

Tan, Kenneth Paul. "Choosing What to Remember in Neoliberal Singapore: The Singapore Story, State Censorship and State-Sponsored Nostalgia." Asian Studies Review 40, no. 2 (April 2, 2016): 231–49. http://dx.doi.org/10.1080/10357823.2016.1158779.

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36

Dreisbach, Daniel L., and Philip Hamburger. "Separation of Church and State." American Journal of Legal History 47, no. 3 (July 1, 2005): 338. http://dx.doi.org/10.2307/30039538.

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37

PRIMETSHOFER, Bruno. "Church and State in Austria." European Journal for Church and State Research - Revue européenne des relations Églises-État 2 (January 1, 1995): 81–90. http://dx.doi.org/10.2143/ejcs.2.0.2002883.

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38

HEIKKILÄ, Markku, Jyrki KNUUTILA, and Martin SCHEININ. "State and Church in Finland." European Journal for Church and State Research - Revue européenne des relations Églises-État 2 (January 1, 1995): 115–29. http://dx.doi.org/10.2143/ejcs.2.0.2002886.

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39

FERRARI, Silvio. "Church and State in Europe." European Journal for Church and State Research - Revue européenne des relations Églises-État 2 (January 1, 1995): 149–59. http://dx.doi.org/10.2143/ejcs.2.0.2002890.

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40

MORÁN, Gloria M. "Church and State in Russia." European Journal for Church and State Research - Revue européenne des relations Églises-État 3 (January 1, 1996): 175–209. http://dx.doi.org/10.2143/ejcs.3.0.2002869.

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41

FILIPOVITCH, Lyudmila. "Church-State relations in Ukraine." European Journal for Church and State Research - Revue européenne des relations Églises-État 5 (January 1, 1998): 173–82. http://dx.doi.org/10.2143/ejcs.5.0.2002821.

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42

KUZNECOVIENI, Jolanta. "Church and State in Lithuania." European Journal for Church and State Research - Revue européenne des relations Églises-État 6 (January 1, 1999): 205–17. http://dx.doi.org/10.2143/ejcs.6.0.2002793.

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43

ERDÖ, Péter, and Balázs SCHANDA. "Church and State in Hungary." European Journal for Church and State Research - Revue européenne des relations Églises-État 6 (January 1, 1999): 219–31. http://dx.doi.org/10.2143/ejcs.6.0.2002794.

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44

KIVIORG, Merilin. "Church and State in Estonia." European Journal for Church and State Research - Revue européenne des relations Églises-État 7 (January 1, 2000): 317–38. http://dx.doi.org/10.2143/ejcs.7.0.565593.

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45

Morozova, L. A. "The State and the Church." Russian Politics & Law 34, no. 5 (September 1996): 38–55. http://dx.doi.org/10.2753/rup1061-1940340538.

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46

Curry, Thomas J., and Gerald V. Bradley. "Church-State Relationships in America." William and Mary Quarterly 45, no. 3 (July 1988): 618. http://dx.doi.org/10.2307/1923674.

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47

Hall, Timothy L., and Philip Hamburger. "Separation of Church and State." Journal of Law and Religion 18, no. 2 (2002): 487. http://dx.doi.org/10.2307/1602272.

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48

Alontseva, Dina V. "Church and State: Modern Interpretations." History of state and law 3 (March 20, 2019): 44–49. http://dx.doi.org/10.18572/1812-3805-2019-3-44-49.

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49

Hamm, Thomas D., and Gerard V. Bradley. "Church-State Relationships in America." Journal of the Early Republic 8, no. 2 (1988): 186. http://dx.doi.org/10.2307/3123814.

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50

Litt, Iris F. "Separation of church and “state”." Journal of Adolescent Health 31, no. 1 (July 2002): 1. http://dx.doi.org/10.1016/s1054-139x(02)00409-3.

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