Relevant bibliographies by topics / Comparison of religions

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Comparison of religions'

Author: Grafiati
Published: 3 June 2025
Last updated: 7 July 2025

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Journal articles on the topic "Comparison of religions"

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Malik, Mohd Ashraf. "WESTERN METHODOLOGY TO STUDY RELIGION WITH SPECIAL REFERENCE TO COMPARATIVE RELIGION." Indonesian Journal of Interdisciplinary Islamic Studies 4, no. 1 (2020): 35–56. http://dx.doi.org/10.20885/ijiis.vol4.iss1.art3.

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The systematic study and comparison of religions have traversed a long path since Max Muller wrote Comparative Mythology in 1856. Muller had predicted about the ‘Science of Religion’ (Religionswissenschaft) as the ‘Science’ that is based on an impartial and truly scientific comparison of all, or at all events, of the most important religions of mankind. Such an approach was developed in contrast to the reductionist tendencies as found in the anthropological, sociological and psychological theories put forward by the scholars as E. B. Tylor, James Frazer, Herbert Spencer, Emile Durkheim, and Sigmund Freud, etc. The process of studying religions comparatively implied the understanding and appreciation for the religious phenomenon without passing any judgement on the religion studied. In the succeeding pages we will be discussing and analysing the approach and method known as phenomenological method in the study of religions. Such a method is a modified or revised form of comparative religion methodology as was envisioned by Max Muller in the 19th century.
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LOZKO, Halyna. ""GOD IS NOT ONE" - THE CONCEPT BY AMERICAN RELIGIOUS SCHOLAR STEPHEN PROTHERO (A review of Stephen Prothero's book "God Is Not One: The Eight Rival Religions That Run the World". К.: Bookchef, 2024. 464 p. In original: Stephen Prothero. God is Not One: The Eight Rival Religions That Run the World - and Why Their Differences Matter)". Almanac of Ukrainian Studies, № 35 (2024): 139–44. https://doi.org/10.17721/2520-2626/2024.35.18.

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Stephen Prothero's book "God Is Not One: The Eight Rival Religions That Run the World", translated into Ukrainian in 2024. This book is of considerable scientific interest as it presents reliable facts about religious life, explores the features of confessional diversity, introduces the beliefs and practices of the world‘s largest religions, and provides statistical data on the number of believers across different faiths. It also highlights some littleknown realities in Ukraine concerning both specific religious movements and interfaith culture, and suggests understanding differences rather than denying them. The book examines eight religions: Islam, Christianity, Confucianism, Hinduism, Buddhism, Yoruba religion, Taoism, and atheism (in comparison to religion). The author convinces readers that religion is a significant driving force in today‘s world, and therefore it would be a big mistake to ignore it. This book is recommended for teachers, postgraduates, students, and anyone interested in religious studies, the psychology of religion, or the sociology of religion.
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al-Sharqawi, Muhammad Abdallah. "The Methodology of Religious Studies in Islamic Thought." Journal of Qur'anic Studies 2, no. 2 (2000): 145–74. http://dx.doi.org/10.3366/jqs.2000.2.2.145.

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The reader of the Qur'an is aware of many Qur'anic forms of inter-religious comparison. One of these is reflected in the context of the controversy of the unbelievers, or the deniers of Islamic doctrine, and one in a descriptive historical context. The Qur'an initiated the comparison of religions and revelations, and Islamic culture witnessed broad-scope activity in comparative religious studies. Islamic thought was opened up to the world's religions and made them an established subject of study and research. The intellectuals of Islam introduced numerous scientific methods which were relevant and pertinent to the nature of this subject (religions), deriving their material concerning every religion from reliable original sources. Religious Studies as a discipline has taken religions collectively to be the subject of scientific study through objective methods, having principles, characteristics and rules to which members of this academic community have aspired, and in this, Islamic thought has taken a share both early and distinctive. This article will argue that critical studies of religious texts by Jewish and Christian scholars in the West have reached the same conclusions previously reached by Muslim scholars.
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Bertini, Daniele. "On What a Religion Is Not." Religions 10, no. 1 (2019): 29. http://dx.doi.org/10.3390/rel10010029.

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Ordinary uses of the terms religion, religious belief, religious matters, and similar seem to give voice to a substantive understanding of what is a religion. Contrary to such uses, empirical research on religions casts more than one doubt on the soundness of a substantive approach. My paper moves from the empirical findings which question the substantive understanding of religious affairs, and explores how not to handle the notion of religion. Particularly, I mean to reject the mainstream received views on religion. At first, I will introduce blocks of empirical evidence in support of the proposition that religious diversity characterizes both the comparison among different traditions and any religious tradition from within. In the subsequent sections I will consider two strategies for characterizing religions. First, I will deal with the phenomenally inclusive view, which is an endeavor of construing religions in conformity with the evidence that religion and similar are ordinarily used in an equivocal manner. Second, I will then approach both strong substantive accounts of religion and the most flexible one I know (i.e., Schellenberg’s ultimism). I provide reasons which should incline to reject all of these.
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Rompegading, Andi Melantik, and Fadilla Jamila. "Comparison of Regulations on Religious Freedom between Indonesia and Canada." Scholars International Journal of Law, Crime and Justice 6, no. 08 (2023): 453–60. http://dx.doi.org/10.36348/sijlcj.2023.v06i08.009.

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Regulations on religious freedom vary widely from country to country. Several factors, including country history, culture, and religious demographics, can influence these different approaches to religious freedom. Considering all these aspects, this paper explores the differences in regulating freedom of religion between Indonesia and Canada by applying normative legal research methods. The studies concluded that the difference in regulating religious freedom between Indonesia and Canada lies in how they officially recognize religion, restrict the construction of places of worship, provide legal protection, prohibit discrimination, and approach multiculturalism. Although Indonesia recognizes several official religions, its legal application and protection may need to be clarified and more potent than in Canada, which has a more comprehensive and robust legal framework protecting religious freedom and respecting religious diversity.
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Gordan, Rachel. "Inevitably Comparative, but Not Inevitably Positive: the Study of Jews and Judaism within the Field of Religious Studies." Method & Theory in the Study of Religion 32, no. 4-5 (2020): 475–81. http://dx.doi.org/10.1163/15700682-12341489.

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Abstract This essay considers the study of Judaism within the framework of Lincoln and Freiberger’s calls for comparative studies. As a minority religion, Judaism usually requires comparative thinking, as scholars consider Judaism within the context of a majority religion. Study of post-WWII American Judaism, in particular, invites comparison, because it marks the high-tide era of “Judeo-Christianity,” in which Judaism was newly considered America’s “third faith,” on a purportedly equal status with Protestantism and Catholicism, thus inviting comparision between the three religions and other traditions outside the small circle of midcentury “American religions.” This postwar, tri-faith status of Judaism reveals some of the costs and benefits of thinking comparatively: when comparison is undertaken with an eye toward creating or maintaining equality among religions, the results may include erasure of distinctions between traditions. The study of Judaism demonstrates some of the politics and ideological motivations of comparative thinking about religion, as well as its potential risks and benefits as explained by Lincoln and Freiberger.
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Chang, Eunmi, and Heeju Jin. "Geospatial Analyses on Changes in Land Parcels for Religions: Ten Year Change between 2008 and 2018 before COVID 19." Association of Korean Cultural and Historical Geographers 34, no. 2 (2022): 89–109. http://dx.doi.org/10.29349/jchg.2022.34.2.89.

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Religions are recognized as having a great influence on Korean society, although the number of those who have religion has decreased. We tried to extract spatial statistics on the distribution of religious sites using the zoning information of the Korea Land Information System and to interpret their meanings. Nationally, the religious population decreased by 15% in 2015 compared to 2005, while the number of parcels for religions increased by 38% in 2018 compared to 2008. The total areas of parcels for religions increased 42%. In addition, parcels for religions showed a cluster distribution, and the degree of clustering in 2018 increased in comparison with that in 2008 across Korea. We investigated Busan Metropolitan City in detail. In this case, we found very low correlation between the total population and areas of parcels for religion, and that both Kangseo-gu, new-developed area and youngdo-ku, old town showed an increase in a huge cluster. We discussed the meanings of statistical figures and the necessity of qualitative and quantitative research.
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Kuzmina, E. V. "Comparative Method in Studying of Religion. General Features of Theoretical Searches." Herald of Omsk University. Series: Historical studies, no. 1 (2017): 63–66. http://dx.doi.org/10.24147/2312-1300.2017.1.63-66.

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In article the picture of the current state of scientific studying of religion (science of religion) in Russia is given. The comparative method has created the religious studies. Comparison of religions takes place and in the theology. How to correlate "a look from the outside" and "a look from within" in the Russian scientific and educational space?
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Hidayatullah, Tomi, Oemar Moechthar, and Dimipta Aprilia. "Inter-Religious Marriage: A Comparison Analysis of Indonesian Law With Other Countries." Notaire 6, no. 2 (2023): 291–306. http://dx.doi.org/10.20473/ntr.v6i2.45871.

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AbstractInter-religious marriage is not something new in Indonesia. Judging from the diversity of religions that exist, it does not rule out the possibility of inter-religious marriages. However, inter-religious marriage is still a polemic among the public because the Law of the Republic of Indonesia Number 1 of 1974 concerning Marriage, does not explicitly regulate and accommodate the problem of inter-religious marriage, especially after the enactment of Law Number 23 of 2006 concerning Administration Population, the opportunity to legalize inter-religious marriages seems to be wide open, namely with the availability of the option of submitting an application for interfaith marriages to the District Court to issue a stipulation allowing interfaith marriages and instructing Civil Registry office employees to record these interfaith marriages into Register of Marriage Registration. In the end, people often smuggle laws in ways that are not justified, for example by providing false information that they have changed religions and follow the religion of their partners. Or by carrying out marriages abroad which allow marriages of different religions, and then registering them at the civil registry office. This study aims to find out how Indonesian law views inter-religious marriages and how inter-religious marriages are regulated from a comparison of the laws of other countries, such as those in Canada, Singapore, England and the Netherlands. This study uses a statutory approach, namely an approach that is carried out by examining all laws and regulations that are related to the legal issues under study. The results of this study will provide input to Indonesian legislators which can be used as an improvement in regulations, especially provisions related to inter-religious marriage.Keywords: Interfaith Marriage; Reduced Inequalities; Comparative Civil Law; Peace and Justice.
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Nygaard, Simon. "Sacral rulers in pre-Christian Scandinavia: The possibilities of typological comparisons within the paradigm of cultural evolution." Temenos - Nordic Journal of Comparative Religion 52, no. 1 (2016): 9–35. http://dx.doi.org/10.33356/temenos.49454.

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This article offers a new perspective on the century-old discussion of sacral rulers in the history of religions generally, and pre-Christian Scandinavian religions specifically, namely the application of a cultural evolutionary theoretical framework based on the work of Robert N. Bellah. In doing this, the article opens the possibility of wider typological comparisons within this paradigm and suggests a nuancing of Bellah’s typology with the addition of the category of ‘chiefdom religion’. This is utilised in the main part of the article, which features a comparison between the figure of the sacral ruler in pre-Christian Scandinavian and pre-Christian Hawaiian religions through an analysis of: 1) the position of the ruler in society, cult, and ideology; 2) the societal structure in which these religions are found; 3) the idea of a ruler sacrifice; 4) incestuous relationships and their ideological implications; and, finally, 5) the idea of a double rulership. Following this comparison, the perspectives in and the usefulness of cultural evolutionary theories in the history of religions are briefly evaluated.
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Dissertations / Theses on the topic "Comparison of religions"

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Pagolu, Augustine. "Patriarchal religion as portrayed in Genesis 12-50 : comparison with Ancient Near Eastern and Later Israelite religions." Thesis, Open University, 1995. http://oro.open.ac.uk/57559/.

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Although Wellhausen had already rejected the historicity of the patriarchs, and with it their religion, and argued that the patriarchal traditions were retrojections of the Monarchical period reflecting the time that the stories arose in Israel, Albrecht Alt made a to definitive beginning to the study of patriarchal religion with his essay, 'Der Gott der Vifter, in which he argued both for a patriarchal religion distinct from Mosaic religion and for the possibility of its originating during or just before the settlement of Israelite clans in Canaan. While many since Wellhausen have continued to reject the historicity of the patriarchs, a number of scholars, in the light of Ugaritic and other archaeological discoveries, have followed Alt in arguing for a distinct patriarchal religion before exodus and before Moses. However, the study of patriarchal religion has chiefly been confined either to the different divine names or to the social and legal practices attested in Genesis. The result of this is that the patriarchal religious and cultic practices frequently attested in Genesis have hardly been focused upon, except by a few scholars who have touched upon them only in passing. The present thesis takes its departure both from the scholarly consensus and from the Hebrew Bible's own testimony that patriarchal religion was distinct from Mosaic religion. In the present thesis, this distinction is chiefly sought in patriarchal worship and cultic practices, such as altars, prayer, pillars, tithes, vows and ritual purity. These aspects are studied in the light of both second millennium ancient Near Eastern and Israelite parallels. This is legitimate since patriarchal religion is portrayed as pre-Mosaic, and since the narrators are Israelites with a Yahwistic ethos. Our findings have been that the patriarchs shared elements in common with both the ANE and Israel only in regard to the concept of their worship and cultic practices. However, the manner of their cultic activity bore no comparison to that of the ANE or Israel, in that the patriarchs themselves built altars and made sacrifices, conducted prayer, raised pillars and offered worship, all without the aid of an established cult or priests. Further, they did these things in an informal and family setting wherever they moved or happened to camp. Neither were the patriarchal religious activities of tithing, vowing or purifying performed at a cult place. While Jacob himself was the sole officiant of the ritual purification of his family at Bethel, Abraham's tithe was voluntary and secular, and Jacob's religious tithes and vows were unpaid probably due to the absence of any cult or the priests who would be expected to appropriate them. Thus, patriarchal religion was distinct from both the ancient Near Eastern and Israelite religions, and compatible only with the lifestyle portrayed in Genesis.
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von, Knorring Olof. "Comparison of Religions Based on John Hick´s Theory on Pluralism." Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-295700.

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“Who am I / What is my identity?” This is one of the most important questions in a person’s life and also one of the most difficult to answer. The identity is developed and internalized mostly during the socialization process in childhood. Part of socialization is to learn what groups to identify with, ingroups, and distinguish them from outgroups that you do not belong to. This is a universal tendency of humans and it gives a bias in people´s thinking to see ingroups as “natural”, as opposed to outgroups with strange and different thinking and behaviour. At the same time we must realise that members of outgroups are human beings, just as ourselves, and that for them, what we see as an outgroup, is an ingroup. When borders and distances between in and out become too adamant and separated it can lead to ethnocentrism, stereotyping, prejudice, discrimination or racism. This is, unfortunately, common in our contemporary world with globalisation, and migration of large groups of people. One of the most important ingroups is religion or worldview and they are deeply embedded in a person´s identity. Can Hick´s theory can be used as, or be a starting point for, one of the tools we need to overcome barriers between different world views, including the major religions and secular world views? This paper critically investigates Hick´s theory of pluralism and its plausibility based on a critical analysis of claims/arguments for and against the theory. It also discusses what consequences it could, in an imaginary situation, have if the theory is plausible.
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Weiss, Terrance E. "A comparison of Muslim and Christian approaches to revelation." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Johansen, Russell. "How then do we get to heaven a comparison of Mithraic and Christian soteriology /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Piper, Gregory M. "A critical comparison of three contemporary philosophies of salvation through Jesus Christ." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Huntsman, Alonzo. "Authoring Authority: The Apostle Paul and the Prophet Joseph Smith--A Critical Comparison of Texts and Power in the Generation of Religious Community." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cgu_etd/28.

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. . . believe in God, believe also in me . . . --John 14.1 "Authoring Authority" analyzes the ways texts function to generate social cohesion while at the same time advancing the power interests of their authors. The study is a comparative, critical, and interdisciplinary/transdisciplinary excavation of the religion-making efforts of the first-century Christian Apostle Paul and the nineteenth-century Mormon Prophet Joseph Smith. This comparison defamiliarizes and recharacterizes the heroes and origin-stories of the dominant (and my own) tradition to force important questions about scholarly perspectives, interests and deferences (protection, exceptionalization), self-reflexivity, and politics. The project's critical orientation deploys insights and models from a range of disciplines to "read" these texts, not for exegetical purposes, but for what they signify and how they function in nascent social formations. The texts of these men were presented as if their contents were other than the products of embedded social actors (e.g. "it really is God's word" 1 Thes 2.13) contending for limited resources such as discursive authority and social power. These charismatic narrators harnessed the authority of pre-existing texts and traditions and integrated them with contemporary perspectives and sentiment. Their texts and performances offered a contingent construal of reality as ultimate reality--which served the power needs of their authors and the existential needs of their communities of subscribers. The dissertation begins with the articulation of an analytical framework appropriate for the critical and comparative academic study of religion. Chapter two contextualizes the lives of these men within cultural settings that provided motivation, made available vocational training and, ultimately provisioned social opportunities for them as adept charismatics. Chapter three directly illuminates the range of techniques embedded in texts, both implicit and explicit, of claiming power and developing a following. The final chapter wrestles with the functional role of deception in social formation and human life.
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Hodgman, Scott W. "Distinction without separation challenging contemporary Yoga-Christian praxis dialogue through a comparison of striving and personal transformation in the Yoga-Sūtra and the Life of Moses /." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-04212007-213702/.

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Thesis (M.A.)--Georgia State University, 2007.<br>Title from file title page. Kathryn McClymond, committee chair; Cristopher White,Timothy Renick, committee members. Electronic text (57 p.) : digital, PDF file. Description based on contents viewed Mar. 25, 2008. Includes bibliographical references (p. 54-57).
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Prather, Diane. "PUBLIC RELIGIOUS PARTICIPATION: A COMPARISON OF THREE DISTINCT BIRTH COHORTS." Master's thesis, University of Central Florida, 2006. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/4279.

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Research has demonstrated that many factors affect levels of religiosity in American religion. This study extends the research on the relationship between cohort membership and public religious participation and individual personal involvement. Most of the research pertaining to the effects of cohort on religiosity has been devoted to comparisons between the Depression Era and Baby Boom Cohorts. This study extends research in this area by including Generation X to the extent possible. Using the General Social Surveys, this analysis employs an age/period/cohort analytical framework to examine religious involvement. Sociodemographic variables that are associated with religiosity are included in the analysis. Directions for future research on variations in religiosity measures are discussed.<br>M.A.<br>Department of Sociology<br>Sciences<br>Applied Sociology
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Pimpinella, Emily R. "Dealing with Suffering: A Comparison of Religious and Psychological Perspectives." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1301364030.

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Saxerbo, Sjöberg Karolina. "Iron Age religion in Britain : classical texts versus archaeology." Thesis, Högskolan på Gotland, Institutionen för kultur, energi och miljö, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hgo:diva-1540.

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In this essay, material and written sources are compared in an attempt to learn more about the Iron Age religion in Britain. Classical texts and archaeological evidence concerning the Iron Age religion in Britain are presented, after which a comparison is made of the two to try to find out whether the classical authors statements could have been true. The conclusion drawn is that much of the facts in the classical texts are substantiated by material remains, but some information cannot be proved. Furthermore, the archaeological evidence provides us with facts of the Iron Age religion which was not mentioned by the classical authors.<br>Denna uppsats berör religion under järnåldern i Storbritannien. Den består av en jämförelse mellan klassiska källor och arkeologiskt material. Målet är att får reda på huruvida påståenden av klassiska författare om religionen i Storbritannien under järnåldern kan ha stämt. Mycket av det de klassiska författarna skrev kan stödjas av arkeologiska bevis, men en del har inget stöd i det arkeologiska materialet. Dock ger oss materiella lämningar information om religionen under järnåldern i Storbritannien, som inte nämndes av de klassiska författarna.
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Books on the topic "Comparison of religions"

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Maier, Hans, and Michael Schäfer. Totalitarianism and political religions: Concepts for the comparison of dictatorships. Routledge, 2007.

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1932-, Neusner Jacob, ed. Take Judaism, for example: Studies toward the comparison of religions. 2nd ed. Scholars Press, 1992.

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Smith, Jonathan Z. Drudgery divine: On the comparison of early christianities and the religions of late antiquity. School of Oriental and African Studies, University of London, 1990.

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Stoeber, Michael. Theo-monistic mysticism: A Hindu-Christian comparison. St. Martin's, 1994.

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Stoeber, Michael. Theo-monistic mysticism: A Hindu-Christian comparison. St. Martin's Press, 1994.

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Jay, Johnson Christopher, and McGee Marsha G, eds. How different religions view death & afterlife. 2nd ed. Charles Press, 1998.

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J, Üçerler M. Antoni, and Jesuit Historical Institute, eds. Christianity and cultures: Japan & China in comparison, 1543-1644. Institutum historicum Societatis Iesu, 2009.

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Mitchell, J. Murray. Hinduism, past and present: With an account of recent Hindu reformers and a brief comparison between Hinduism and Christianity. Asian Educational Services, 2000.

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Berry, T. Sterling. Christianity and Buddhism: A comparison and a contrast : being the Donnellan lectures for the year 1889-90. Asian Educational Services, 1997.

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Pechner, Tal. Escalation of discrimination & xenophobia against minority religions in today's Germany: A historical comparison to religious intolerance during the German National-Socialist era (1933-1945). Freedom For Religions in Germany], 1997.

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Book chapters on the topic "Comparison of religions"

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Fiet, James O. "Denominational Comparison of World Religions." In Religious Doctrines and their Influence on Entrepreneurship. Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-43386-3_35.

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Klein, Constantin, Ramona Bullik, and Heinz Streib. "Implicit and Explicit Attitudes toward Abrahamic Religions. Comparison of Direct and Indirect Assessment." In Xenosophia and Religion. Biographical and Statistical Paths for a Culture of Welcome. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-74564-0_8.

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Meist, Kurt Rainer. "“Absolute” and “Consummate” Religion The Foundations of Hegel’s Comparison of Christianity and the Non-Christian Religions in his Philosophy of History." In Thought and Faith in the Philosophy of Hegel. Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3226-8_4.

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Hughes, Aaron W., and Russell T. McCutcheon. "Comparison." In Religion in 50 Words. Routledge, 2021. http://dx.doi.org/10.4324/9781003140184-9.

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Twiss, Sumner B. "Comparison in Religious Ethics." In The Blackwell Companion to Religious Ethics. Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997031.ch17.

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Knepper, Timothy D. "Formal Comparison." In The Ends of Philosophy of Religion. Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137324412_5.

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Luhrmann, Tanya. "Big comparison." In The Evolution of Religion and Morality. Routledge, 2023. http://dx.doi.org/10.4324/9781032624099-15.

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Barker, Renae. "Comparison with other jurisdictions." In State and Religion. Routledge, 2018. http://dx.doi.org/10.4324/9781315543758-5.

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Lehrich, Christopher I. "Laboratories for Comparison." In Jonathan Z. Smith on Religion. Routledge, 2020. http://dx.doi.org/10.4324/9780429020292-5.

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Stausberg, Michael. "Comparison." In The Routledge Handbook of Research Methods in the Study of Religion, 2nd ed. Routledge, 2021. http://dx.doi.org/10.4324/9781003222491-3.

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Conference papers on the topic "Comparison of religions"

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Məmmədova, İradə. "The Religion and Sects in Iran in The Description of Fakhraddin Shovkat." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201807.

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Dr. Fahreddin Shovkat's work “Iran” was first published in 1923 in the newspaper “Sarıgamış Varlıq” and in 1925 in Istanbul as a 160-page book. In the article, the 2017 year's Ankara edition prepared by Prof. Dr. Darya Ors was used. Fakhraddin Shovkat says that to recognize Iran, which has more than a million Turkish people, is more important than to know any western country, it is also important for its own culture and industry. Chapter 8 of the book “Iran” was dedicated to the religion and the sects. This chapter of the book deals with religion and sects in Iran at the beginning of the 20th century, their attitude to each other, the preference of religion by Turkish, Persian and other nations living in Iran, the difference of Jafari sect from others, religious rites and so on and it is important for F. Shovkat’s wide, objective views and analyses. Fakhraddin Shovkat emphasizes that the Iranian Turks are loyal and extremely tend to Jafari sect and Persians mostly tend to Baha'i sect. In the article, will be given the comparison of opinions by Fakhraddin Shovkat about religion and sects in Iran with information in A. Semenov’s “How the Persians live”, V. Gurko- Kryazhin's “Short History of Iran” and others. This will enable us to reveal the differences and similarities of the views of the Turkish-Muslim author of the Ottoman Empire and Christian Russian authors of the Russian Empire about the religions and sects in Iran and the level of objectivity of the information. Keywords: Fakhraddin Shovket, Iran, Jafari, Baha'i, Sheikhids, Heydarids, Nematies.
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Urbanaeva (Kopalkina), Evgeniya. "BUDDHISM AND ORTHODOXY: THE BASIC APPROACHES TO COMPARISON." In Buddhism and Other Traditional Religions of the Peoples of Russia, Inner and East Asia. Publishing House of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Science, 2018. http://dx.doi.org/10.30792/978-5-7925-0505-6-2018-69-76.

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Zineb, BOUSSAID. "Suspicions about Women's Rights and Their Status in Islam Comparison between Islamic Discourse and Legal Covenants." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-20.

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There is no doubt that the world today is more interested than ever in the discourse of human rights that sheds light on the covenants and legal charters that govern this domain. Besides that, women are the pivotal pillar of the society; consequently, they are the primary concern in the human rights discourse of different generations. Subsequently, their personal, cultural, political, financial and social rights are recognized; furthermore, their rights are strengthened by official charters . Despite the fact that no one can deny the positive aspects of the human rights discourse related to the role and the status of women in society by spreading human rights awareness and building a strong relationship between men and women based on human considerations; nevertheless, real life is another world, it is paradoxical, declarations and covenants advocate for women’s rights, at the same time women suffer from violence, disrespect, and discrimination. In the era of rights, cultural openness, technological revolution and economic development, women are threatened more than ever by other ways of violence that directly target the natural instinct and the moral values by spreading abnormalities such as homosexuality and gender reassignment. These acts can also be seen in official discourses and adopted by official organizations and governments profiting from the lack of the moral discourse that should be undertaken by the monotheistic religions especially the Islam. Moreover, the human rights discourse accuses the religious discourse of violating women’s rights and raises a number of suspicions around it. This leads us to question the credibility and the effectiveness of the human rights discourse? And to look for the alternatives that the Islamic discourse can offer in order to remove all the suspicions raised around it. These are questions that I try to answer through this article by elucidating the essence of the Islamic discourse that works for spreading values and also to reply on the suspicions that have been raised about the status of women in the Islam. I decided to follow these steps: Introduction: defining the problem and determining the outlines. First: Instinct is a guide to family values and drawing up the relationship between men and women. Second: Polygamy. Third: Guardianship and Alimony responsibility for the family. Fourth: Guardianship in the Islamic marriage contract. Fifth: Females decrease in religion and mind. Sixth: The male has the equal of the portion of two females. Conclusion.
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Vilas Boas, Naylor Barbosa, Verena Andreatta, Diana Amorim, and Talita Simão. "OS ESPAÇOS DA FÉ NA CIDADE: Mapeamento das Práticas Religiosas no Rio de Janeiro no início do Século XX." In Seminario Internacional de Investigación en Urbanismo. Universitat Politècnica de Catalunya, Grup de Recerca en Urbanisme, 2022. http://dx.doi.org/10.5821/siiu.12193.

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The presented article articulates the theme of the presence of religious beliefs in the central area of Rio de Janeiro, in the beginning of XXth century, with contemporary methods of digital mapping, from the primary sources related with the chronists views that experienced this dimension of the city, in the eve of the great urban transformations brought by Modernity. From the chronicles of João do Rio and Luiz Edmundo, we seek to visualize the location of places and characters present in their reports, revealing the coexistence of various religious beliefs far beyond the churches which formed the most basic and visible matrix of religion in urban space. In the end, comparisons with nowadays city reveal the transformations of its form and uses that deeply modified its character in the period of a century. Keywords: Mapping, Religion, Rio de Janeiro, Society. O artigo apresentado articula o tema da presença das crenças religiosas no centro da cidade do Rio de Janeiro, no início do século XX, com métodos contemporâneos de mapeamento digital, a partir das fontes primárias relacionadas com a visão de cronistas que vivenciaram esta dimensão da cidade, às vésperas das grandes transformações urbanas trazidas pela Modernidade. Partindo dos textos de João do Rio e Luiz Edmundo, busca-se visualizar a localização dos lugares e personagens presentes em seus relatos, revelando a coexistência das diversas crenças religiosas para além das igrejas que formavam a matriz básica e mais visível da religião no espaço urbano. Ao final, comparações com a cidade atual nos revelam as transformações da sua forma e dos seus usos que, no período de um século, modificaram profundamente o caráter do centro do Rio de Janeiro. Palavras-chave: Mapeamento, Religião, Rio de Janeiro, Sociedade.
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Barton, Greg. "PREACHING BY EXAMPLE AND LEARNING FOR LIFE: UNDERSTANDING THE GÜLEN HIZMET IN THE GLOBAL CONTEXT OF RELIGIOUS PHILANTHROPY AND CIVIL RELIGION." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/exer7443.

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The Gülen movement, or hizmet, is often misunderstood, and this is in large measure because it is unlike anything else in the Muslim world, though the Muhammadiyah and Nahdlatul Ulama mass-based organisations of Indonesia do bear some resemblance. However, there is no good reason to limit comparisons to the Muslim world. As a social movement motivated by religious values and the ideals of selfless service, engaged in philan- thropic endeavour and active in the civil sphere, the Gülen hizmet deserves comparison with other such movements around the globe. This paper looks outside the geographic and cultural context of the Muslim world to demon- strate that the Gülen hizmet shares much in common with many Western, Christian, philan- thropic initiatives in education and public discourse of the past three centuries, particularly in North America. The utility of this comparison is that it helps us to understand better aspects of the Gülen hizmet that cannot be easily understood in the limited context of the Muslim world. It also helps break down some of the ‘us and them’ barriers that divide Christians and Muslims, and east and west, by allowing us to recognise common concerns, values and shared experiences. The paper also explores the concept of civil religion in the twenty-first century, examines ways in which religious philanthropic activity can contribute to the development of non- exclusivist civil religion and apply these insights to the Gülen hizmet to argue that the hizmet models an interesting modern Islamic alternative to Islamism.
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Osman, Muhammad Nawab. "GÜLEN’S CONTRIBUTION TO A MODERATE ISLAM IN SOUTHEAST ASIA." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/diek4743.

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This paper aims to demonstrate the relevance of the Gülen movement as a counter to extremist ideology and an encouragement to inter-religious dialogue in the Southeast Asia region. The movement presents a Middle Way Islam, which can accommodate local cultural differences and make a hospitable space for positive relations between Muslims and non-Muslims. Following an account of Fethullah Gülen’s views on extremism and inter-religious dialogue, the paper turns to case studies of Gülen-inspired organisations in Singapore and Indonesia to show how they have applied his ideas to enable inter-religious dialogue and offer an effective alternative to legalistic teaching of Islam. The case studies allow for comparison of the move- ment’s approach to a Muslim-majority and Muslim-minority context. The paper concludes by charting the trajectory of the movement’s role and contribution to the development of a Middle Way Islam in Southeast Asia. The paper is based on a combination of fieldwork with a qualitative approach and documen- tary research. The fieldwork comprises data gathered through participatory observation in Singapore and interviews with key members of the two organisations and their local partners. The documentary research comprises data from the movement’s publications – books, maga- zines (Asya Pasifik), newspaper articles, brochures and online materials. The emergence of Islam as a political force is a recent development in Southeast Asia. Earlier, the impact of the resurgence of Islam had been felt both in the social and cultural realms, through the mushrooming of Muslim organizations attempting to promote a ‘purer’ form of Islam in the region. In more recent times, however, the expression of religiosity has been brought about by way of participation in political parties and groups. More shockingly, some of these groups, such as the terror network known as Jemaati Islamiyah, have sought to use violence to achieve their aims. This has had severe ramifications for both intra-Muslim rela- tions and Muslim-non-Muslim relations in the region. In this chaotic socio-political climate, a group has emerged in the region advocating peace, tolerance and understanding between people of different races and religions. This group is known as the Gülen movement, or is commonly referred to as the hizmet, in Turkey. This paper will demonstrate how the Gülen movement has addressed the issues facing them and remained relevant by developing a counter-trend through proactive measures to oppose extremist ideology and enhance inter-religious discussion in the Southeast Asian region. Its key thrust is to show that the Gülen movement can reverse the current distorted state of Islam back to its original form. The teachings of Islam which is the teachings of the Middle Way can accommodate the cultural differences in Southeast Asia and enhance inter-religious ties between Muslims and non-Muslims in the region. The paper will first examine Fethullah Gülen’s views on extremism and inter-religious dialogue. The paper will then proceed to examine case studies of organizations inspired by Gülen in Singapore and Indonesia and how these organizations utilized his ideas to enhance inter-religious dialogue and provide an alternative to the legalistic discourse on Islam. This section will also attempt to compare and contrast the approach of the organization in a Muslim-majority country (Indonesia) and in a Muslim minority country (Singapore). The paper will conclude by charting a trajectory of the movement’s role its potential contributions to the development of moderate Islam in Southeast Asia. It will be argued that these contributions will become an important counter to extremist ideologies and enhance ties amongst Muslims and between members of different faiths in the region.
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Kartashkova, Faina I. "Symbolic Meaning Of Comparisons In Religious Cultures." In Dialogue of Cultures - Culture of Dialogue: from Conflicting to Understanding. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.11.03.38.

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Graskemper, Michael David. "A BRIDGE TO INTER­RELIGIOUS COOPERATION: THE GÜLEN­JESUIT EDUCATIONAL NEXUS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.

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The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educated holistically – in ethics and social justice as well as the sciences – what Gülen calls a ‘marriage of mind and heart’. This paper focuses on four shared values of education: commitment, responsibility, virtue and service. Within this framework, themes found in the Gülen educational movement, such as the Golden Generation and the concept of hizmet, are compared to similar Jesuit notions such as A.M.D.G., cura personalis, and ‘Men and Women for Others’. Differences and nu- ances are also addressed in the paper. The discussion aims to highlight the importance of values-oriented education in the modern world. The Gülen–Jesuit educational nexus is one positive bridge to inter-religious understanding and, importantly, collaborative action. The educational endeavors associated with the Turkish-Muslim Gülen movement have popu- larized, possibly more than any other facet of the group, Fethullah Gülen’s mission to prom- ulgate and cultivate an individually transformative Islam in the modern world. As the teach- ers and business partners of the Gülen movement continue to work to form conscientious, open-minded and just students in different cultures across the world, they will continue to be challenged and influenced by a myriad of different perspectives, religions, and socio-political groups; and, in turn, they will succeed in positively influencing those same cultures, as they have in many cases already. Of the many groups with which the Gülen movement has inter- acted in its ever-expanding intercultural milieu, this paper will focus on one: the educational charge of a Roman Catholic religious order called the Society of Jesus, a group more com- monly known as the Jesuits. This paper shows that the educational mission of the Gülen movement is, at its core, remark- ably similar to the mission of the centuries-old Jesuit Catholic educational tradition. In fact, it can be argued that the Gülen and Jesuit educational missions are, in theory and in praxis, united in a shared mission today; one that is rooted in a deep concern for the spiritual free- dom of the individual and dedicated to the betterment of the world. In analyzing this shared mission, this paper aims to discuss the importance of values-oriented education; particularly by addressing how the Gülen-Jesuit educational nexus can act as one positive bridge to inter- religious understanding and, importantly, cooperation and action in our transitioning world. In order to achieve this end, this paper begins with a short analysis of each movement’s back- ground with regard to education. Afterwards, the each movement’s notion of religious educa- tion is discussed. Finally, the focus turns to the mission themes the educational movements have in common. While there is a plethora of shared mission traits from which one could choose, for practical purposes this paper uses as its foundation for comparison four themes distilled by William J. Byron, S.J., from a mission statement from Georgetown University, the Jesuit university in Washington, D.C., which reads: Georgetown seeks to be a place where understanding is joined to commitment; where the search for truth is informed by a sense of responsibility for the life of society; where academic excellence in teaching...is joined with the cultivation of virtue; and where a community is formed which sustains men and women in their education and their conviction that life is only lived well when it is lived generously in the service of others (Byron 1997, 653). The first of these themes is a commitment to the understanding that God works in the world through people. The second is a responsibility to raise individual students to act justly in and for the world. The third is virtue, with the understanding that the way to achieve the mission of these schools is through educating students to be morally upright. Finally, the fourth theme is the need to be actively engaged in service to make the world a more peaceful, tolerant and just place to live. Commitment, responsibility, virtue, and service are, significantly, foundational for not only Jesuit schools, but Gülen schools as well.
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Ekroth, Gunnel. "What we would like the bones to tell us: a sacrificial wish list." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-04.

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Animal bones comprise the only category of evidence for Greek cult which is constantly significantly increasing. The use of ever more sophisticated excavation methods demonstrates the importance of zooarchaeological material for the study of Greek religion and how such material can throw light on texts, inscriptions and images, as the animal bones constitute remains of actual ritual actions and not mere descriptions or representations of these actions. This paper outlines some areas where the zooarchaeological evidence may be of particular pertinence, for example, in elucidating the complex and idiosyncratic religious terminology of shares of sacrificial victims mentioned in sacred laws and sacrificial calendars, or in providing a context for a better understanding of the representations of animal parts on Attic vases. The role of meat within ancient Greek society, the choice of sacrificial victims and the handling of “non-sacrificable” animals such as game, dogs and equids within Greek cult can also be clarified by comparisons with the animal remains.
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Maximova, Svetlana G., Daria A. Omelchenko, and Oksana E. Noyanzina. "MODELING INTERRELATIONSHIP BETWEEN RELIGIOSITY, ETHNIC AND CONFESSIONAL IDENTITY IN THE CONTEXT OF ENSURING SOCIETAL SECURITY IN THE ASIAN BORDERLANDS OF RUSSIA." In Book of Abstracts and Contributed Papers. Geographical Institute "Jovan Cvijić" SASA, 2024. http://dx.doi.org/10.46793/csge5.76sm.

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It is presumed that religion in the contemporary world has ceased to fulfil its initial functions of explaining nature. Still, it preserves strong cultural and social dimensions, ensuring the diversity of modern societies, social integration, and spiritual development. In border territories connecting culturally divergent countries, religiosity takes on fanciful shapes, reflecting historically driven patterns of resettlement of peoples and having a natural relationship with ethnic and confessional identities. Based on the results of sociological studies in two regions of Russia (the Altai krai and the Republic of Altai, n = 941, structured interviews) and the Centrality Religiosity Scale (CRS) by Stefan Huber and Odilo W. Huber, the authors explore different facets of interdependence between subjectively defined and test-measured religiosity, compare them with confessional and ethnic self-identification, that allow not only to compare similar tools with different functionality, but also receive insights about conjugacy and divergence of religiosity, religion and ethnicity, taking into account two society with different ethnic composition. According to the results, the majority of the population in the two regions are rather “episodic” believers, whereas the level of high religiosity is more often found among women, residents of the national republic, and Buddhists. The highly religious Orthodox population is about 5.2%, and confessions differ not only by their dogmas and practices but also by the configuration of dimensions of religiosity. In comparison with the CRS index, self-evaluation gives smoother results, allowing non-believers to have higher degrees of personally defined religiosity.
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Reports on the topic "Comparison of religions"

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Carrasco, David. When Strangers Come to Town: Millennial Discourse, Comparison, and the Return of Quetzalcoatl. Inter-American Development Bank, 1996. http://dx.doi.org/10.18235/0007920.

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Stamoglou, Anastasia. The Impact of Religious and Nationalist Populism in Israel. European Center for Populism Studies (ECPS), 2025. https://doi.org/10.55271/rp0095.

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This report examines the key discussions from the 19th session of the Mapping Global Populism (MGP) Panel Series, hosted by the ECPS on February 27, 2025. The session explored the influence of religious and nationalist populism on Israeli politics, media, and education. Prominent scholars analyzed how judicial overhauls, security-driven rhetoric, media manipulation, and educational policy shifts contribute to democratic erosion in Israel. The report highlights the increasing concentration of power, the delegitimization of opposition voices, and the broader global implications of Israel’s populist trends. By drawing comparisons with other global populist movements, the discussion underscored the necessity of protecting democratic institutions, ensuring media freedom, and preserving independent education.
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Mahdi, Juwan, and Yarjanik Kerob. The Language of the Armenian Ethno-Linguistic Subgroup in Kurdistan Region of Iraq from the Last Generation to Today. Institute of Development Studies, 2023. http://dx.doi.org/10.19088/creid.2023.003.

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This topic is significant because it considers the language of an ethno-religious group, the Armenian people, in Iraq with non-Arab or Kurdish origins. The Armenian people did not originate from Iraq but from Armenia, one of the smaller countries in the former Soviet Union. Many Armenians were forced to migrate in 1915 to different countries in the Middle East due to ethnic cleansing under the Ottomans. This study explores the different methods by which the Armenian community has maintained its native Armenian language during its history in the Kurdistan Region of Iraq (KRI). To this end, the study includes a comparison of how the language was viewed and maintained across two successive generations of Armenians in KRI. The findings show that the first generation is divided into those who speak Armenian and those who assimilated and speak Kurdish. Those who no longer speak Armenian prioritised integration and moved away from their mother tongue. This posed a threat to the ongoing maintenance of the language in these communities. However, the younger generation has worked to revive its mother tongue by learning it in schools established in the region approximately 20 years ago.
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Conviviality-Inequality in Latin America, Maria Sibylla Merian Centre. Conviviality in Unequal Societies: Perspectives from Latin America Thematic Scope and Preliminary Research Programme. Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America, 2017. http://dx.doi.org/10.46877/mecila.2017.01.

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The Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America (Mecila) will study past and present forms of social, political, religious and cultural conviviality, above all in Latin America and the Caribbean while also considering comparisons and interdependencies between this region and other parts of the world. Conviviality, for the purpose of Mecila, is an analytical concept to circumscribe ways of living together in concrete contexts. Therefore, conviviality admits gradations – from more horizontal forms to highly asymmetrical convivial models. By linking studies about interclass, interethnic, intercultural, interreligious and gender relations in Latin America and the Caribbean with international studies about conviviality, Mecila strives to establish an innovative exchange with benefits for both European and Latin American research. The focus on convivial contexts in Latin America and the Caribbean broadens the horizon of conviviality research, which is often limited to the contemporary European context. By establishing a link to research on conviviality, studies related to Latin America gain visibility, influence and impact given the political and analytical urgency that accompanies discussions about coexistence with differences in European and North American societies, which are currently confronted with increasing socioeconomic and power inequalities and intercultural and interreligious conflicts.
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Gherman, Iulia, Victoria Cohen, Daniel Lloyd, et al. Risk of campylobacteriosis from low-throughput poultry slaughterhouses. Food Standards Agency, 2023. http://dx.doi.org/10.46756/sci.fsa.xkw971.

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Campylobacter is the most common cause of bacterial foodborne illness in the UK. Every year there are an estimated 300,000 foodborne cases in the UK, of which more than half are related to poultry meat. Campylobacter naturally lives in the guts of poultry. Undercooked chicken meat is the main source of exposure to Campylobacter. Thorough cooking kills Campylobacter. Cross-contamination of other food or work surfaces during preparation or storage of chicken can also cause illness. Campylobacter levels are routinely monitored in chicken carcases that are processed in high-throughput slaughterhouses, but this testing is not currently carried out in some low-throughput slaughterhouses. Each high-throughput slaughterhouse processes more than 7.5 million birds per year and each low-throughput slaughterhouse processes less than 7.5 million birds per year. Of the 1 billion birds that are slaughtered annually in the UK, around 5% come from low-throughout slaughterhouses. This report estimates the difference in risk of campylobacteriosis for products from low-throughput and high-throughput poultry slaughterhouses in the UK. This was necessary work to assist the FSA in establishing an appropriate level of sampling for low-throughput slaughterhouses. We considered the whole pathway of the chicken from farm to fork using the scientific literature, data from our own survey of Campylobacter in slaughterhouses (FS9990010), and business data and information on UK levels of infection. Campylobacter levels over a 3-month period (September to December 2021) from chicken processed by low and high-throughput slaughterhouses were the main data used for our comparison. We could find no data on differences in the supply of birds to low- versus high-throughput abattoirs, and no data on differences in the use of the meat after leaving the slaughterhouses. Based on analysis of the limited survey data available, we could not detect a significant difference between the proportion of highly contaminated samples from low- and high-throughput slaughterhouses. We also could not detect a significant difference in Campylobacter levels in slaughterhouses that perform religious slaughter versus those that do not. Based on the number of chickens per year that are processed by low and high-throughput slaughterhouses, we estimated the number of Campylobacter cases in the UK annually that are likely linked to low- and high-throughput slaughterhouses respectively. Based on the evidence available, we conclude that the frequency of occurrence of campylobacteriosis in the total UK population from chicken produced in low-throughput slaughterhouses is medium and for high-throughput slaughterhouses is high, with a medium uncertainty, as a direct consequence of the relative volume of chicken produced by each type of plant. The severity of campylobacteriosis is low, with low uncertainty. This assumes that the proportion of the total domestic consumption of chicken meat originating from low-throughput slaughterhouses does not change. The current sampling regime requires samples to be taken once a week. If more than 15 out of 50 of samples have high levels of Campylobacter, this is considered a failure and mitigations need to be put in place. We predicted that if samples are taken once every two weeks or once every four weeks instead, that would still allow us to identify some slaughterhouses failing to comply with the 15/50 exceedance rate. However, identifying issues will take longer and may not detect some failing slaughterhouses. Sampling requirements are not consistently applied in low-throughput slaughterhouses, and we did not have access to data on the steps taken when slaughterhouses recorded high levels of Campylobacter. Therefore, it was not possible to state the effect of changes in sampling requirements on per-portion risk. However, due to the small proportion of total poultry meat consumed in the UK that is produced at low-throughput slaughterhouses, changes to the official sampling requirements at low-throughput slaughterhouses are unlikely to result in a large difference in the frequency of occurrence of campylobacteriosis in the UK population.
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