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1
Hedi, Fathol, Abdul Ghofur Anshori, and Harun Harun. "Legal Policy of Interfaith Marriage in Indonesia." Hasanuddin Law Review 3, no. 3 (December 26, 2017): 263. http://dx.doi.org/10.20956/halrev.v3i3.1297.
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Marriage is not just a bond between men and women, but the inner bond between a man and a woman based on the One and Only God. This research was a philosophical normative, thus the approaches used were philosophical, normative, and historical. Besides, a qualitative-descriptive strategy was used in finding a depth description of the law politics of interfaith marriage regulation in Indonesia based on the the 1974 Marriage Law. The results show that the interfaith marriage is not regulated in the 1974 Marriage Law, because: First, the rejection of the majority of Muslims and the faction in Parliament because the interfaith marriage is against the aqidah (matters of faith) of Islam; Second, the interfaith marriage is contrary to the marriage culture in Indonesia, because marriage contains legal, sociology and religious aspects; Third, the interfaith marriage is contrary to the theological teachings of religions in Indonesia that do not want interfaith marriages, such as Islam, Christianity, Protestantism, Hinduism and Buddhism. Furthermore, the interfaith marriage is inconsistent with the philosophical purposes of marriage in Indonesia where the purpose of marriage forms a happy and eternal family based on the One Supreme God.
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Brauner-Otto, Sarah R., and Lisa Pearce. "The Gendered Relationship between Parental Religiousness and Children’s Marriage Timing." Sociology of Religion 81, no. 4 (2020): 413–38. http://dx.doi.org/10.1093/socrel/sraa014.
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Abstract In this article, we examine whether mother’s and father’s self-reported religiousness relates differently to the timing of their children’s marriages. Conceptualizing religion as one source of cultural schema about marriage that is likely to conflict with other schemas for living, and theorizing that women are more likely to experience structured ambivalence over religious schema and their enactment than men, we predict father’s religiousness will be associated with children’s marriage in accordance with religious dogma, whereas the experience of structured ambivalence yields a more complex relationship between mother’s religiousness and their children’s marriage. Using longitudinal data from the Chitwan Valley Family Study in Nepal, a primarily Hindu and Buddhist setting, we find contrasting associations between son’s marriage timing and mothers’ and fathers’ religiousness. This provides empirical support for theoretical frameworks that emphasize the gendered nature of religious identity and suggests the influence of religion on other aspects of life is gendered.
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Dang, Oanh Thi Kim. "THERAVADA BUDDHISM IN KHMER PEOPLE’S LIFE IN THE MEKONG DELTA – FROM THE ANGLE OF MARRIAGE." Science and Technology Development Journal 14, no. 3 (September 30, 2011): 79–86. http://dx.doi.org/10.32508/stdj.v14i3.1999.
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Theravada Buddhism, although it is a religion based on the principle of “ly gia cat ái” which means “leaving family and cutting off love, in reality, for the Khmer people in the Mekong River Delta, Theravada Buddhism has very clearly shown secularization into all aspects of Khmer people’s life. In Khmer traditional society, Theravada Buddhism teachings are the foundation for rules which operate social relationship, social management including both the power of community and of pagodas, which creates special features of Khmer traditional agricultural society, completely different from Vietnamese villages and communes. Particularly, in the field of marriage and family, from concepts, rules to wedding rituals, from rites and customs in daily life to funeral rituals of family life etc. all are absorbed and profoundly influenced by Theravada Buddhism ideology and philosophy. The paper aims to learn about influences, and direct as well as indirect impacts of Theravada Buddhism on marriage and family life of the Khmer in the Mekong Delta, contributing more data to prove the role of Theravada Buddhism in the life of Khmer people in the Mekong Delta.
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Petersen, Esben. "Hans Haas, the Songs of Buddha, and Their Sounds of Truth." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 161–94. http://dx.doi.org/10.1163/22118349-01002002.
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Abstract The writings of German missionary Hans Haas (1868–1934) were seminal texts which greatly influenced how many Europeans came to understand Japanese Buddhism. Haas became a significant actor in this early reception of Japanese Buddhism after he began working as an editor for the journal Zeitschrift für Missionskunde und Religionswissenschaft while stationed in Japan from 1898–1909. Haas covered all areas and aspects of Japanese Buddhism, from editing and translating texts such as Sukhavati Buddhism (1910a) into German to cross-religious comparisons of Buddhist songs and legends. This paper seeks to identify various elements which contributed to the development of Japanese Buddhism in Europe, paying special attention to the role of Haas’s work. In particular, it seeks to reconstruct his understanding of Pure Land Buddhism by demonstrating how a Protestant interpretative scheme, particularly that of Lutheran Protestantism, dominated much of the early reception of Japanese Buddhism in Europe.
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Singh, Anand. "Female Donors at Sārnāth: Issues of Gender, Endowments, and Autonomy." International Review of Social Research 9, no. 1 (June 1, 2019): 6–17. http://dx.doi.org/10.2478/irsr-2019-0002.
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Abstract Buddhism has different threads of traits to be explored and scrutinized. One of the important aspects is to know role and status of women in Buddhism through their visual representations in religious ceremonies, donations of the images, etc. The role, rank and implications of their participation in religious ceremonies is matter of inquiry. In particular, it is quite stimulating to know that their engagement in religious activities are egalitarian or highly gendered. Sārnāthwas intentionally chosen by the Buddha as the place of his first sermon and its importance in Buddhism became unforgettable till it was finally destroyed in the medieval period. The role of women in religious activities started in the age of the Buddha.This sacred complex shows the gender variances in ritualistic participation and donations. Here, the influence of Buddhism on women’s autonomy in spiritual/sacredengrossment is a subject of contemplation.
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Parratt, John. "Barth and Buddhism in the theology of Katsume Takizawa." Scottish Journal of Theology 64, no. 2 (March 21, 2011): 195–210. http://dx.doi.org/10.1017/s0036930611000056.
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AbstractKatsume Takizawa (1909–1984) was one of the most innovative of twentieth-century Japanese philosophical theologians. His study with Barth (1935) led him to attempt to bring together aspects of Barth's theology with concepts derived from Jodo-shin and Zen. He found in both religions a basic relationship between God and man which transcended both identity and distinction, which he expressed in Nishida's concept of the self-identity of the absolute contradiction. This relationship he called ‘Emmanuel 1’. The fulfilment of the relationship is ‘Emmanuel 2’ and is reflected for Christians in Jesus.
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Bobirogli Sattorov, Eldor. "RELIGIOUS PROCESSES IN SOCIAL LIFE OF EARLY MEDIEVAL SUGHD." International Journal of Advanced Research 8, no. 10 (October 31, 2020): 152–54. http://dx.doi.org/10.21474/ijar01/11836.
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This article presents the problem of religious processes, one of the most significant aspects of early medieval Sogdian society.The article discusses facts about the development of Zoroastrianism and Buddhism. The influence of Turkish-Sogdian relations on religious processes is also shown.The archival documents of the Sogdian inscription found on Mount Mugh describe the processes related to religious processes.
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Mathé, Thierry. "Le développement du bouddhisme en contexte italien. Aspects de la modernisation et du pluralisme religieux en Italie." Social Compass 57, no. 4 (December 2010): 521–36. http://dx.doi.org/10.1177/0037768610383373.
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The author presents a general overview of the development of Buddhism in Italy, where a religious modernization strategy has existed for some time, even though it has not led to major institutional deregulation of the Catholic Church. This can explain the small number of Italian Buddhists in comparison with those in similar countries. The author proposes a historical, statistical and institutional presentation of Buddhism in Italy and develops a comprehensive approach that shows that Italian Buddhists, even if deriving from different Buddhist traditions, share motivation similarities. Finally, he analyzes the social and religious specificity of the Italian context, and its effect on the emergence of new Buddhist communities.
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Suadi, Amran. "THE ROLE OF RELIGIOUS COURT IN PREVENTION UNDERAGE MARRIAGE." Jurnal Hukum dan Peradilan 9, no. 1 (April 3, 2020): 116. http://dx.doi.org/10.25216/jhp.9.1.2020.116-131.
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Indonesia is the second highest country in ASEAN in the prevalence of underage marriage after Cambodia and ranks 7th highest in the world for the absolute number of child brides. The tangent point of child marriage with the Religious Court enters through the case of marriage dispensation. As the authority of the Religious Courts, marriage dispensation is very dilemmatic and debatable because simultaneously the case is biased in value, between benefit, harmness, and community behavior. In sociology, society always changes and the difference is only in the nature or level of change. One of the fundamental aspects of the reflection of the Religious Court decisions that put forward efforts to prevent child marriages is to narrow the space for filing child marriage cases, examine the case more carefully by adding to the burden of proof, and the commitment of the parties to respond to the negative consequences of child marriages.
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Bazić, Jovan. "Religious marriage between consent and coercion - Čović Ana: Family And Legal Aspects Of Religious Marriages, Institute of Comparative Law, Belgrade, 2020." Socioloski pregled 55, no. 2 (2021): 593–600. http://dx.doi.org/10.5937/socpreg55-31820.
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The review of this monograph is observed through the analytical-descriptive approach, which considers the social context of religious marriage arrangement. Moreover, special attention is paid to the results of the analysis of the church matrimonial law rules and their effect in Serbia's legal system, as well in some European societies. The review also speaks about the arrangement of LGBT partnerships as a challenge to the traditional marriage concept.
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Kumar, Sanjeev. "Ambedkar’s Journey of Conversion to Buddhism." Contemporary Voice of Dalit 11, no. 2 (October 31, 2019): 107–18. http://dx.doi.org/10.1177/2455328x19825959.
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The history of religious conversions has highlighted two aspects. One is the transformation in one’s spiritual and transcendental realm and the other is the social and the political domain that encompasses a sense of rejection of existing religious and philosophical world views as well as assertion of one’s political outlook. In this context, this article explores the contours of one of the most important political thinkers of modern India, that is, B. R. Ambedkar who embraced Buddhism after 40 years of his experiment with the Hindu religion. This article is divided into two parts; the first deals with Ambedkar’s engagement with Hinduism with a hope of reforming the same but having failed in his attempt for 20 years, he declared to leave the religion in 1936. The second part deals with Ambedkar’s both explicit and implicit deliberations for selecting the right noble faith, that is, Buddhism whose foundation was egalitarianism, based on equality and compassion. He used Deweyian experimentalism and Buddhist rationalism, to reject Hinduism and seek refuge in the reformed Buddhism, that is, Navayana Buddhism.
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Ziv, Yosi. "Levirate Marriage in Beta Israel." Review of Rabbinic Judaism 22, no. 2 (September 16, 2019): 168–202. http://dx.doi.org/10.1163/15700704-12341357.
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Abstract The halakhah observed by the Beta Israel community is decisive and extremely detailed. This halakhic system, which was preserved and transmitted from one generation to the next as an oral tradition, can shed light on previously hidden aspects of the early halakhah. This article the examines Beta Israel practice regarding the levirate marriage (yibum), including its rationale and sources. Beta Israel refrained from performing levirate marriage. This abstention is surprising, since Beta Israel possessed the written Torah, and the Beta Israel halakhah generally follows the simple meaning of Scripture. Why, then, did this community not observe levirate marriage as set forth in the Torah? The article provides a detailed explanation of the reasons and seeks intimations in Jewish literature throughout the generations of the Beta Israel practice.
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Hongsuwan, Pathom. "The Myths of the Buddha’s Relics of the Tai People: Reflections on the Relationship Between Buddhism and Indigenous Beliefs." MANUSYA 8, no. 3 (2005): 1–14. http://dx.doi.org/10.1163/26659077-00803001.
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This article intends to analyze the relationship between Buddhism and the indigenous beliefs that are evident in the Tai myths of the Buddha’s relics. From the analysis of the characters and their symbolic behaviour, we can see that the religious beliefs of the Tai people were very complex. The relationship between religious beliefs shown in the myths of the Tai people shows various characteristics and can be categorized into three groups: first, the conflict between Buddhism and indigenous beliefs; second, the integration of indigenous beliefs into Buddhism; and third, the integration of Buddhism into indigenous beliefs. The kind of relationship that occurs in each group is due to the variety of aspects of these beliefs that co- exist. The conflict between Buddhism and indigenous beliefs is reflected in the myth’s plot, motif and character behaviour, which is due to the conflicting behaviour of the two completely opposite belief systems in the myths. The acceptance of each offer between the two belief systems is reflected in certain sets of motifs and character behaviour. The study of the integration of the two belief systems shows the development of the mythical characters and their behaviour, thus reflecting the religious thoughts and beliefs of the Tai people.
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van der Toorn, Jojanneke, John T. Jost, Dominic J. Packer, Sharareh Noorbaloochi, and Jay J. Van Bavel. "In Defense of Tradition: Religiosity, Conservatism, and Opposition to Same-Sex Marriage in North America." Personality and Social Psychology Bulletin 43, no. 10 (July 22, 2017): 1455–68. http://dx.doi.org/10.1177/0146167217718523.
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Arguments opposing same-sex marriage are often made on religious grounds. In five studies conducted in the United States and Canada (combined N = 1,673), we observed that religious opposition to same-sex marriage was explained, at least in part, by conservative ideology and linked to sexual prejudice. In Studies 1 and 2, we discovered that the relationship between religiosity and opposition to same-sex marriage was mediated by explicit sexual prejudice. In Study 3, we saw that the mediating effect of sexual prejudice was linked to political conservatism. Finally, in Studies 4a and 4b we examined the ideological underpinnings of religious opposition to same-sex marriage in more detail by taking into account two distinct aspects of conservative ideology. Results revealed that resistance to change was more important than opposition to equality in explaining religious opposition to same-sex marriage.
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Rambelli, Fabio. "Materiality, Labor, and Signification of Sacred Objects in Japanese Buddhism." Journal of Religion in Japan 6, no. 1 (2017): 1–26. http://dx.doi.org/10.1163/22118349-00601001.
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Recent studies on Buddhist materiality tend to focus on specific objects and their ritual uses, without dedicating much attention to processes of production of those objects and their actual makers. This article begins to redress this situation by outlining a general theoretical framework for the study of Buddhist objects and material culture in general through their continuous transformations—a framework that takes into account not only the ontological status and phenomenological features of individual objects, but also their signification and the various types of labor involved in their production and fruition. After proposing a general typology of objects, in order to gain a better sense of the ontological extension of Buddhism, the article also discusses the types of labor and practical activities involved in the production and use of Buddhist objects. Next, it deals with different aspects that determine the value of Buddhist sacred objects, and addresses modes of transformation affecting Buddhist objects through time and space, envisioned here as instances of broader processes of semiotic transformation (semiomorphosis). While this paper mostly examines objects within the Japanese Buddhist tradition, it hopes to offer a contribution to the study of practical materiality and labor in other Buddhist traditions as well.
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Lipiński, Kamil. "Tele-kiss. Nam-June Paik’s expanded media in the light of Zen Buddhism." Images. The International Journal of European Film, Performing Arts and Audiovisual Communication 28, no. 37 (March 31, 2021): 308–16. http://dx.doi.org/10.14746/i.2020.37.17.
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The article offers a broad overview of Nam-June Paik’s ideas of the expansion of video arts interpreted in the light of Zen Buddhism. His works recognized as the most significant examples of his marriage between the art theory and practice are marked by a thought-provoking vision of participatory culture, communicated in-between the networks in the post-industrial society. Our purpose is to reexamine his attitude to TV culture in the oscillation between Western and Eastern gaze considered in connection to the problems of emptiness and meditation drawn from Zen religious beliefs. In discussing his installations there is special stress to reconstruct his inner-insight into the subject of seeing and watching inscribed in a closed-circuit of the communication network.
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Sari, Mega Novita, Yusri Yusri, and Indah Sukmawati. "Faktor Penyebab Perceraian dan Implikasinya dalam Pelayanan Bimbingan dan Konseling." Jurnal Konseling dan Pendidikan 3, no. 1 (March 2, 2015): 16. http://dx.doi.org/10.29210/112200.
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Marriage is the desire of most human beings in the world. Two different beings and different backgrounds united by God to be complementary. Marriage aims to foster harmonious family, happy based belief in one God. But reality shows that not all who have made a marriage is always followed by a harmony in their relationships, even some who ultimately failed in his marriage. Marriage should be maintained integrity no longer considered causing disharmony in the household that cause conflict in the family that can result in divorce in the family. The purpose of this study was to determine the cause of divorce in the Religious Padang. The method used in this research is descriptive quantitative method. Subjects were individuals who filed a divorce case in Padang Religious Court, amounting to 80 people. Means of data collection using questionnaires. Data were analyzed using percentage formula. Results of the study revealed that internal factors cause people divorced in Padang High Religious Court that the attitude aspects of egocentrism in the family as much as 65.26% and in the interpretation of the behavioral aspects of rage as much as 56.46%. External factors cause people divorced in Padang High Religious Court that the negative aspects of the association made the couple as much as 62.51%. From the research, advice that can be given to the counselor that should be able to provide help in minimizing cases of divorce by providing counseling services such as information services, content mastery services, individual counseling and mediation services that can help the problems experienced by individuals who are getting a divorce so it is not the occurrence of divorce.
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M. Aso, Ribhan Abd, Hilal Malarangan, and Sahran Raden. "ALASAN DISPENSASI NIKAH USIA DINI (STUDI KASUS DI PENGADILAN AGAMA PALU )." Familia: Jurnal Hukum Keluarga 1, no. 2 (December 25, 2020): 140–62. http://dx.doi.org/10.24239/familia.v1i2.14.
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The study, entitled "Reasons for Early Marriage Dispensation (Case Study in the Palu Religious Court class IA") aims to provide an overview and explanation of the submission of an early marriage dispensation request at the 1.A Palu Religious Court and the consideration of judges in giving or rejecting requests for dispensation early marriage at the Klas 1 Palu Religious Court. This research was designed using descriptive research type, using a qualitative approach in data collection techniques. The results of the study, pointed out that the reason for the request for marriage dispensation in the Palu Religious Court was due to the fear of slander, pregnancy outside marriage, economic aspects, social aspects, and moral aspects. As for the judges' consideration in providing the determination of marriage dispensations at the hearing, the Panel of Judges used "kaida namely al-mashlahah al-mursalah". because the provisions on age restrictions and marriage dispensation are not explained in detail in the Koran, but the benefits are in line with the shariah action 'which wants to bring benefit to humans (the two brides and their families).
Abstrak
Penelitian yang berjudul “Alasan Dispensasi Nikah Usia Dini (Studi Kasus di Pengadilan Agama Palu klas IA” ini bertujuan untuk memberikan gambaran dan penjelasan terhadap pengajuan permohonan dispensasi nikah usia dini di Pengadilan Agama Klas 1.A Palu dan pertimbangan hakim dalam memberi atau menolak permohonan dispensasi nikah usia dini di Pengadilan Agama Klas 1 Palu. Penelitian ini di desain dengan menggunakan jenis penelitian deskriptif, dengan menggunakan pendekatan kualitatif dalam teknik pengumpulan data. Hasil penelitian, menujukan bahwa alasan permohonan dispensasi nikah di Pengadilan Agama Palu dikarenakan khawatir timbulnya fitnah, hamil diluar nikah, aspek ekonomi, aspek sosial, dan aspek moral. Sedang mengenai pertimbangan hakim dalam memberikan penetapan dispensasi nikah di persidangan, Majelis Hakim menggunakan”kaida yaitu al-mashlahah al-mursalah”. karena ketentuan pembatasan umur dan dispensasi nikah tidak dijelaskan secara rinci di dalam al-Quran, tetapi kandungan maslahatnya sejalan dengan tindakan syara’ yang ingin mewujudkan kemaslahatan bagi manusia (kedua calon mempelai beserta keluarga).
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Voyce, Malcolm. "Buddhism and the formation of the religious body: a Foucauldian approach." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 433–61. http://dx.doi.org/10.30674/scripta.67398.
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Poststructuralist debates around the body have demonstrated how our knowledge of the body is constituted in specific cultural and historical circumstances and in the context of particular relations of power. This article develops this approach to the body in Buddhism and thus attempts to show how the body has been represented within different discourses in Buddhist texts. Implicit in this account is the remedying of the failure in some Buddhist scholarship to recognise different types of bodies (negative and positive) and to show how these aspects of the body, as enumerated by texts, operate together to constitute forms of identities capable of being constituted within different historical moments out of the pressure of new social and material changes. At the same time the body is seen as being capable of self modification in terms of that discourse. The term ‘body’ is used here in the sense that it implies not only a physical aspect (flesh, bones, liquids etc.), but that it is connected to various cognitive and emotional capacities as outlined in the khandhas (see below) explanation of the human constitution. The author's concern in his treatment of the body is to avoid the problems of psychological analysis, as this form of analysis often implies the existence of a psyche or soul along with the ideas of complete individual self-determination.
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Kreisel, Deanna K. "The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim." Nineteenth-Century Literature 73, no. 2 (September 1, 2018): 227–59. http://dx.doi.org/10.1525/ncl.2018.73.2.227.
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Deanna K. Kreisel, “The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim” (pp. 227–259) This essay demonstrates that Rudyard Kipling’s Kim (1901) engages deeply with several aspects of Buddhist thought that were also of central concern to nineteenth-century British psychology. It describes several central tenets of Buddhism as understood by Victorian exegetes, paying particular attention to the ways this discourse became surprisingly approbatory over the course of the century. It also performs close readings of three key passages in Kipling’s novel dealing with identity, will, and self-discipline that illuminate the author’s understanding of the subtleties of Buddhist thought. Its attention to the ways in which Kipling’s novel engages Asian religious practice, particularly the “esoteric” practices of meditation and trance, complicates an entrenched reading of the novel as championing British triumphalism; it does so by challenging earlier interpretations of the religious elements in Kim as constituting straightforward evidence for the novel’s endorsement of the imperial project.
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Kim, Hanung. "Rainmakers for the Cosmopolitan Empire: A Historical and Religious Study of 18th Century Tibetan Rainmaking Rituals in the Qing Dynasty." Religions 11, no. 12 (November 24, 2020): 630. http://dx.doi.org/10.3390/rel11120630.
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Although Tibetan rainmaking rituals speak of important aspects of both history and religion, scholars thus far have paid only biased attention to the rituals and performative aspects rather than the abundant textual materials available. To address that issue, this article analyzes a single textual manual on Tibetan rainmaking rituals to learn the significance of rainmaking in late Imperial Chinese history. The article begins with a historical overview of the importance of Tibetan rainmaking activities for the polities of China proper and clearly demonstrates the potential for studying these ritual activities using textual analysis. Then it focuses on one Tibetan rainmaking manual from the 18th century and its author, Sumpa Khenpo, to illustrate that potential. In addition to the author’s autobiographical accounts of the prominence of weather rituals in the Inner Asian territory of Qing China, a detailed outline of Sumpa Khenpo’s rainmaking manual indicates that the developmental aspects of popular weather rituals closely agreed with the successful dissemination of Tibetan Buddhism in regions where Tibetan Buddhist clerics were active. As an indicator of late Imperial Chinese history, this function of Tibetan rainmaking rituals is a good barometer of the successful operation of a cosmopolitan empire, a facilitator of which was Tibetan Buddhism, in the 18th century during the High Qing era.
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Batomunkueva, S. R. "The Mahakala cult in Tibet: some aspects of its history." Orientalistica 3, no. 4 (December 28, 2020): 1114–30. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1114-1130.
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The article offers a research on Mahakala cult in Tibet. Mahakala is a deity common to Hinduism and Buddhism. It appears also as protector deity known as dharmapala – the Protector of Buddhist Doctrine. The author addresses some issues regarding the genesis of this cult, namely materials and historical facts about how it did appear in the Tibetan Buddhist pantheon, and how it did subsequently receive its further development and became popular inTibet. The author uses the already published scholarly works to illustrate some of the main forms of the deity manifestation and their functional aspects. She also draws attention to the ways of Mahakala teaching lineages and transmissions as well as religious practices, which did exist in the early stages of the cult formation. The article emphasizes the importance of the deity cult inTibet, as well as the prevalence of the Mahakala Six-Armed manifestation. This ancient and multifaceted cult was tightly connected with that of the deities in ancientIndia became firmly rooted in the Buddhist pantheon. Subsequently it gained significant popularity not only in the “Land ofSnows” but also in all other areas where the Tibetan Buddhism was spread.
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Shulman, Eviatar. "The Protective Buddha: On the Cosmological Logic of Paritta." Numen 66, no. 2-3 (April 11, 2019): 207–42. http://dx.doi.org/10.1163/15685276-12341533.
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AbstractParitta — ritual chanting — is a central institution in Theravāda Buddhism, with deep roots in all historical forms of Buddhism in Asia. Nevertheless, no study provides a convincing framework for how the protective potency of the Buddha and his words is understood. Earlier strands of scholarship highlighted the psychological aspects of ritual chanting that were thought to have a positive effect on participants. Later scholars emphasized the role of paritta in the training of monks. These studies do not explain “how paritta works,” that is, for example, why, according to the views encapsulated in the texts themselves, bringing the Buddha to mind can act against demons or change reality. This article offers a close reading of the central texts of the genre in order to conceptualize the metaphysical understanding they employ. It thus provides insights regarding the unique ontological position and cosmological function of the Buddha according to the texts.
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Kurkliński, Lech. "Cultural and religious attitude to banking in the great world religions." Annales. Etyka w Życiu Gospodarczym 20, no. 7 (February 25, 2017): 63–75. http://dx.doi.org/10.18778/1899-2226.20.7.05.
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The article examines the attitude of the great world religions (Judaism, Christianity, Islam, Buddhism, Hinduism, and Confucianism) toward the world of finance, including banking. The issue of usury plays a key role in the evolution of ethical aspects related to obtaining compensation for money lending. The presented analysis also focuses on other aspects of banking activities, such as saving, investing and the institutional development of the banking sector. The author underlines the far-reaching convergence between the religions in this area, in spite of the considerable variation in historical and geographical conditions of their formation. The importance of cultural (religious) differences, including some fundamental nuances that affect the banking management in different regions. For successful development, large multinational corporations have to take into consideration the above-mentioned circumstances, regardless of the globalisation processes.
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Madera, Adelaide. "Juridical Bonds of Marriage for Jewish and Islamic Women." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 51–64. http://dx.doi.org/10.1017/s0956618x0900163x.
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This paper examines the condition of women in both Israel and Islamic countries, specifically their freedom to leave a marriage, and compares respective models. First, the study analyses the peculiar relationship between secular and religious law in Israel and Islamic countries. Second, it studies the nature of marriage as a contract in these legal systems, comparing a totally private approach and a mixed, public–private approach. Third, it analyses the possibilities of dissolution of marriage in such legal systems, indentifying some aspects of gender disparity. Finally it discusses some juridical tools offered in these legal contexts, which are intended to rebalance the exercise of a woman's freedom to leave a marital relationship and its conditions.
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Wirth, Mathias. "Queer Families: Effect and Effectivity of a Reformed Theology." Theology Today 78, no. 2 (July 2021): 123–39. http://dx.doi.org/10.1177/00405736211004867.
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In light of the Protestant valorization of a liberal way of life and the related call for concretization of the individual, this study’s objectives are threefold: (1) in exposing the “queer” aspects of different family types and (2) the denominational concept of “reformation”—the latter being the more sensational of the two—(3) the homology of these two discoveries should be discussed. Does the connection between “queer and family” and “queer and reformed” make a queer understanding of reformed family possible? Furthermore, does an ethical perspective support or oppose such a pairing? A concretion should be added to this analysis using the example of marriage equality, a topic that has also been discussed in Reformed churches. This article argues that problems with justice are not created by queer families or marriage equality, but rather by restrictive models of family and marriage.
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Sitorus, Iwan Romadhan, and Yusmita Yusmita. "THE AGE OF MARRIAGE ON INTERDISIPLINARY ISLAMIC LAW PERSPECTIVES." Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan 7, no. 1 (June 19, 2020): 1. http://dx.doi.org/10.29300/mzn.v7i1.3137.
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Law Number 16 Year 2019 in article 7 provides an age limit for each person who will marry at the age of 19 years for men- and 19 years for women. The age limit given by the law does not look comprehensively in biological, sociological readiness, and so on. The modified law should be able to realize the benefit of the husband and wife in fostering the household. Determination of marriage age aims to protect offspring, create a family that is sawah mawaddah wa rahmah, maintain lineage, maintain family relationships, maintain diversity in the family, and prepare for maturity in the economy by paying attention to various aspects, both aspects, psychological, sociological, biological and certainly religious aspects. so that it can create a family in accordance with the marriage ceremony
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Kusmayanti, Hazar, and Dede Mulyanto. "PROBLEMATICS CULTURE OF CHILD MARRIAGE IN INDRAMAYU IN A LEGAL AND CULTURAL PRESFECTIVE." Jurnal Pembaharuan Hukum 7, no. 2 (August 20, 2020): 116. http://dx.doi.org/10.26532/jph.v7i2.9297.
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The problem of marriage is a very common problem for the world community, especially the people of Indonesia, one of the problems is child marriage. the highest likelihood of child marriage is in Indramayu Regency. The purpose of this study is to analyze the practice of child marriage that occurs in Indramayu, the reasons for child marriage. The method of the approach taken by the author is to use a normative juridical approach. Based on the research findings there are obstacles that cause child marriage culture in Indramayu as follows: There are religious views that allow underage marriages, There are differences in legal perspectives between traditional and contemporary fiqh, aspects of tradition and culture in the local area Modern communication technologies such as mobile phones encourage young marriages. The implication of this research is to socialize Law Number 16 the Year 2019 regarding marriages regarding the marriage age limit up to 18 years for men and women as well as government cooperation with community leaders, religious leaders and the Indonesian Women's Coalition to eradicate child marriage in various regions.
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Herlina, Nining, Zainal Asikin, and Lalu Husni. "Legal Protection of Civils Rights on Childrens’ Birth from the Unrecorded Marriage." International Journal of Multicultural and Multireligious Understanding 6, no. 3 (July 26, 2019): 908. http://dx.doi.org/10.18415/ijmmu.v6i3.935.
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Marriage is a rule to authorize the relationship of two different gender to become husband and wife. Sociologically, there are marriage that was done by religious law but was not recorded by the state even until it produced children. Law Number 1 from Year 1974 on Marriage confirms that marriage is valid if conducted according to the religion and registered as regulated on binding law.This study aims to examine the law protection of civilization rights on childrens’ birth from the unregistered marriage. Research methods is normative research with statute, conceptual, and case approaches. Conclusion, recording is one of the important aspects in marriage, if marriage is not recorded, even though it is legal based on the religious law, but in the state provision, marriage does not have the legal force. Furthermore, it is not recognized by the state because it does not have the right to manage all interests related to the state. Law protection on childrens’ birth from the unregistered marriages can be taken by isbat nikah to legalize the marriage of their parents.Key Words: Legal Protection, Children, Unrecorded, Marriage, Alimentation, Inheritance, Islamic Law
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Park, Cheonghwan, and Kyungrae Kim. "Covid-19 and Korean Buddhism: Assessing the Impact of South Korea’s Coronavirus Epidemic on the Future of Its Buddhist Community." Religions 12, no. 3 (February 24, 2021): 147. http://dx.doi.org/10.3390/rel12030147.
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While the Covid-19 pandemic has altered many aspects of life in South Korea over 2020, its impact on South Korea’s religious landscape has been enormous as the country’s three major religions (Catholicism, Buddhism, and Protestant Christianity) have suffered considerable loses in both their income and membership. Despite these challenges, however, Buddhism’s public image has actually improved since the start of the epidemic due to the rapid and proactive responses of the nation’s largest Buddhist organization, the Jogye Order of Korean Buddhism (K. Daehan bulgyo jogyejong). This article critically examines the Jogye Order’s response to the epidemic and its impact on the order thus far, along with discussions regarding the order’s future. In particular it will examine the results of three conferences held by the order in response to the epidemic and the resulting recommendations on how Korean Buddhism should adapt to effectively address the many challenges brought by the pandemic. These recommendations include establishing an online Buddhist education system, further engaging the order’s lay supporters through various social media platforms, upgrading the current lay education program with virtual learning options that directly address problems faced by the general public during the pandemic, and distributing virtual meditation classes world-wide for those who remain in quarantine or social isolation. By adopting these changes, the Jogye Order will be able to play a crucial role in promoting mental stability and the cultivation of positive emotions among the many suffering from anxiety, social isolation and financial difficulties during the pandemic.
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Yakovenko, Viktoriia. "Peculiarities of marriage in the United Arab Emirates." Law Review of Kyiv University of Law, no. 1 (April 15, 2020): 439–42. http://dx.doi.org/10.36695/2219-5521.1.2020.88.
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The article describes the peculiarities of legal regulation of marriage in the UAE. The author notices that the religious provisions of Islam and the historical roots of this country have had a significant impact on the laws of this country, they have also influenced on the marriage registration procedure, which is of particular scientific interest. In particular, it concerns the procedure of marriage between citizens of the state and certain aspects of marriage with foreigners. Particular attention is paid to the religious rite of marriage. It is noted that the marriage and family relations are regulated by the Koran and certain legislative acts.
The author separately discloses the practical aspects of marriage registration, including the conditions, which are mandatory for marriage registration. It is stated that marriage can take place only if the requirements are fulfilled: marriage contract, lack of close blood ties, compliance with the requirements of religion, attainment of marriage age, mutual consent of both parties, equality, presence of witnesses during marriage and marriage observance of folk traditions. For a direct marriage registration, couples also need to prepare a package of documents required by law. In addition to ID documents, you must also provide medical certificates from both brides, issued by a government hospital in a format approved by the UAE Ministry of Health.
The article also outlines common and distinct features between the marriage process in Europe and the UAE. In common is the consent of both spouses is envisaged, whereby on such terms that do not degrade honor and dignity, that is, they do not run counter to human rights. The couple must also be of a certain age and be fully capable. Close relatives cannot be married. Distinctive features include, in particular, the possibility of entering into polygamous marriages. In addition, the obligation to conclude a marriage contract is not compulsory in the territory of European countries.
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Dorni, Heesam, Endang Larasati, Teuku Afrizal, and Retno Sunu Astuti. "Marriage Services AT THE Office OF Religious IN THE Pandemic Era Of COVID-19." Jurnal Ilmiah Ilmu Administrasi Publik 10, no. 2 (December 31, 2020): 307. http://dx.doi.org/10.26858/jiap.v10i2.15776.
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The Covid-19 pandemic has caused major changes in almost all aspects of human life, including the implementation of public services. Government policies that implement work from home (WFH) for government agencies located in areas with a certain risk of transmission, have caused public service activities to undergo changes. public services during the Covid-19 pandemic while maintaining health protocols has become a separate issue and has led to many innovations in the field of public services. One of the public services affected during the Covid-19 pandemic is marriage services at the Office of Religious Affairs (KUA). Complaints from a number of communitiesaimed at marriage services at the KUA with suspected maladministration. This study aims to analyze marriage services at the KUA during the Covid-19 pandemic. The study was conducted using the literature study method with data sources for journal articles, government agency websites and related documents. Since the beginning of the pandemic period, the implementation of marriage services at the KUA has been regulated by three circular letters from the Director General of Islamic Community Guidance at the Ministry of Religion, taking into account developments in the condition of the community. Online marriage registration is optimized, and is demonstrated by the high rate of registration of marriage registrations during the Covid-19 pandemic.
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Alim, Abdul, and Edi Rosman. "IMAM KAMPUANG SEBAGAI WALI HAKIM: Analisis Terhadap Putusan Pengadilan Agama Talu Nomor 502/Pdt.G/2011/PA Tentang Itsbat Nikah." ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW) 3, no. 2 (December 26, 2018): 153. http://dx.doi.org/10.30983/alhurriyah.v3i2.719.
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<p><em>Marriage is a facility that Allah arranges in such a way that human biological needs are channeled and fulfilled respectfully and well. To carry out a marriage, the role of the guardian of marriage is very important because in his hand a marriage becomes legitimate, in addition to fulfilling the other pillars, including witnesses and dowry. If these pillars are not fulfilled and ignored, the marriages that are carried out are not recognized by the syarak. The decision of the Talu Religious Court by ordering a marriage without a legal guardian according to the rules of Islamic law and legislation in Indonesia certainly seems to have ignored the provisions of the fiqh and the positive law that applies in Indonesia. This is because there are no rules in fiqh and also positive laws that allow a priest to be allowed to marry someone who has no relationship with him. The appointment of the village priest as the guardian of the judge in a marriage is not based on reasons that can be justified by syarak, because in the subsection of the judge's guardian in the constellation of Islamic law and the positive law applicable in Indonesia is the government or the person authorized by the government to be the judge's guardian. In the marriage certificate request that has been granted by the panel of judges, the Religious Religious Court Number: 502 / Pdt.G / 2011 / PA has ignored important aspects in a legal product because of lack of attention to aspects of Islamic law (fiqh) that never provide opportunities to people who are not have a relationship with a woman nasab.</em></p>
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Konior, Jan. "Confession Rituals and the Philosophy of Forgiveness in Asian Religions and Christianity." Forum Philosophicum 15, no. 1 (June 1, 2010): 91–102. http://dx.doi.org/10.35765/forphil.2010.1501.06.
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In this paper I will take into account the historical, religious and philosophical aspects of the examination of conscience, penance and satisfaction, as well as ritual confession and cure, in Confucianism, Buddhism and Taoism. I will also take into account the difficulties that baptized Chinese Christians met in sacramental Catholic confession. Human history proves that in every culture and religion, man has always had a need to be cleansed from evil and experience mutual forgiveness. What ritual models were used by Confucianism, Buddhism and Taoism? To what degree did these models prove to be true? What are the connections between a real experience of evil, ritual confession, forgiveness and cure in Chinese religions and philosophies?
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MAGOMEDKHANOV, MAGOMEDKHAN M., ROBERT CHENCINER, and SAIDA M. GARUNOVA. "ETHNO-RELIGIOUS AND LEGAL ASPECTS OF THE PRE-SOVIET GOVERNMENT OF THE DAGESTAN REGION." Study of Religion, no. 1 (2019): 29–37. http://dx.doi.org/10.22250/2072-8662.2019.1.29-37.
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The article studies ethno-religious / confessional and legal aspects in the pre-Soviet practice of government of the Dagestan region. The Russian Empire was one of the most varied in the world with regard to the ethnic and religious relations. By the end of the 19th century, the Russian Empire covered an area of almost 22.5 million square km., and its 125.7 million population included, in addition to Russians (about 42.0%), two hundred peoples, followers of various religions and beliefs, including Islam (11.1%), Judaism (4, 2%) and Buddhism (0.5%). With the incorporation of Dagestan into Russia, in 1868 the feudal form of government or the Khanate(s) was abolished. The institutions of civil self- government of rural societies were adapted to the general imperial goals of government and subordinated to the tsarist administration. In general, administrative and territorial delimitation at grassroots level corresponded to the traditional divisions of rural societies. The former administrative division into “naibstva” (administrative units, from Arabic نَائِب (nāʾib) assistant, deputy head) was retained...
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Hochstetler, Laurie. "Making Ministerial Marriage: The Social and Religious Legacy of the Dominion of New England." New England Quarterly 86, no. 3 (September 2013): 488–99. http://dx.doi.org/10.1162/tneq_a_00298.
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Religion permeated all aspects of New England Puritans’ lives, but it was curiously absent from their marriage ceremonies. In response to political changes brought about by the Dominion of New England, however, colonists increasingly shunned secular weddings, now performed by Crown appointees rather than elected Bay officers, and embraced religious ceremonies performed by local ministers.
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Szczurek, Przemysław. "Potyczki Kryszny z Buddą. Kilka uwag o polemicznej wymowie Bhagawadgity wobec wczesnego buddyzmu." Argument: Biannual Philosophical Journal 7, no. 1 (June 1, 2017): 33–69. http://dx.doi.org/10.24917/20841043.7.1.3.
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Krishna’s skirmishes with the Buddha. Remarks on the polemical meaning of the Bhagavadgītā towards early Buddhism: The paper discusses the issue of the confrontation of the Bhagavadgītā with some aspects of the early Buddhist doctrine as presented in the Pāli canon. The confrontation points to the Bhagavadgītā as being a poem of the (broadly understood) orthodox current of Indian religious thought, which also contains some polemical elements, these mostly addressed to the most powerful heterodox religious current in the first centuries B.C. (which is most probable the date of the Bhagavadgītā’s composition). Several parts of the famous Sanskrit poem are compared and confronted with the respective parts of the Pāli canon in order to demonstrate, firstly, the different approaches of both currents, mostly in ethics and metaphysics, and secondly, the Bhagavadgītā’s reaction to particular elements of early Buddhism. The first six chapters of the Sanskrit poem have been subjected to analysis in this respect.
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de Wet, Chris L. "“Le devoir des époux”." Religion and Theology 27, no. 1-2 (July 21, 2020): 114–51. http://dx.doi.org/10.1163/15743012-bja10003.
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Abstract The purpose of this article is to examine and evaluate Michel Foucault’s use of John Chrysostom’s (c. 349–407 CE) views on marriage and sexuality, as it is expounded in Foucault’s fourth volume of Histoire de la sexualité, Les aveux de la chair (2018). The following question is asked: does Foucault have anything new and relevant to say to current scholarship of John Chrysostom, especially in terms of his views about sexuality and marriage? The article brings Foucault’s contribution into dialogue with more or less current scholarship of Chrysostom. The study first examines the sources Foucault used for Chrysostom, and then critically delineates and assesses Foucault’s argument regarding marriage in John Chrysostom. In the analysis of Foucault’s reading of Chrysostom’s marital ethic, attention is given to three central aspects present in the chapter, “Le devoir des époux” (“The Duty of the Spouses”). First, the links Foucault establishes between the micro-politics of sexuality (and the domus or private life) and the macro-politics of the Christian Empire is discussed. Second, it is asked how Foucault reconstructs Chrysostom’s marital ethic as a type of technē for the married life, including how Foucault attempts to deconstruct the dichotomy between marriage and virginity. Finally, the study analyses how Foucault interprets Chrysostom’s view of the conjugal relationship as one based on the rights of property ownership and debt.
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Coleman, Janet. "The Owl and the Nightingale and Papal Theories of Marriage." Journal of Ecclesiastical History 38, no. 4 (October 1987): 517–68. http://dx.doi.org/10.1017/s0022046900023630.
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In English and American Studies in German, summaries of theses and monographs, a supplement to Anglia, 1983, there is a notice of Hans Sauer's edition of the Middle English poem the Owl and the Nightingale with a German translation. Sauer stresses ‘that no completely satisfactory interpretation of this fascinating poem has been suggested so far. At best, only some of the aspects of O & N are covered by the various allegorical explanations or by reading it as a burlesque-satirical poem - these interpretations by no means explain its significance as a whole.’ The present paper suggests that a knowledge of the papacy's changing attitude t o marriage in the twelfth century, as expressed in the development of canon law, as well as in the deliberations of English provincial synods, goes far to illuminating the scope and purpose of this Middle English satire/burlesque.
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Bahri, Andi Samsul. "Comparative Study: The Concept of Legitimate Children in The Perspective of Positive Law and Islamic Law." Al-Bayyinah 5, no. 1 (June 28, 2021): 43–56. http://dx.doi.org/10.35673/al-bayyinah.v5i1.813.
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The interpretation of legal children is endless to discuss, considering that various problems continue to color the dimensions of marriage. Marriage issues that cannot be separated from turmoil to vent interest without obeying religious norms and applicable laws. As a result, it gives birth to a view of the validity of the relationship through informal marriage or that it is not at all bound by the bonds of marriage.Therefore, the indicators of legitimate children are interesting to discuss, in order to get factual answers to the criteria for legitimate children in state law and Islamic law. This study is classified as a literature review that examines the normative juridical and theological aspects. This research is explanatory by examining various laws and regulations relating to children.The summarized data will be analyzed using qualitative analysis and relevant to the theoretical aspects. The findings in this study are that the legitimate child under positive law is determined by the legality of marriage and if the child is out of wedlock still oriented to the legality of marriage. Meanwhile, in Islamic law, it is stipulated as a legitimate child if born from a legitimate marriage, if a child outside of marriage must have a span of six months between the marriage contract and the birth of a child.The implication of this finding is that legally married is the way to give birth to the best generation, because the consequences of illegitimate marriage will adversely affect the generation that was born.
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S, Widihartati, Khudzaifah Dimyati, Absori Absori, and Aidul Fitriciada Azhari. "UNDERAGE MARRIAGE IN THE PERSPECTIVE OF WOMEN'S PROTECTION." UNTAG Law Review 1, no. 2 (November 30, 2017): 38. http://dx.doi.org/10.36356/ulrev.v1i2.595.
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<p>Underage marriage is marriage committed by underage children or adolescents in which it must obtain the permission from the Judges of the Religious Court. This study aims at describing and exploring underage marriage dispensations based on the decision of the religious court judges in the Province of Central Java. This research uses juridical-normative method with qualitative and descriptive research type. The data of this research is secondary data that are related directly to the research object. Technique of collecting data is literature study, i.e. various main and supporting materials related to the problem. Data analysis techniques are processed and discussed using deductive methods. The results of the research indicate that the judges' ruling only concerns with the doctrine of positive law with the aim at obtaining clear legal status. Therefore, their decision does not take into<br />account the aspects of the future interests of children and women</p>
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Yilmaz, Ihsan, Nicholas Morieson, and Mustafa Demir. "Exploring Religions in Relation to Populism: A Tour around the World." Religions 12, no. 5 (April 25, 2021): 301. http://dx.doi.org/10.3390/rel12050301.
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This paper explores the emerging scholarship investigating the relationship between religion(s) and populism. It systematically reviews the various aspects of the phenomenon going beyond the Western world and discusses how religion and populism interact in various contexts around the globe. It looks at Islam, Hinduism, Buddhism, Judaism, and Christianity and how in different regions and cultural contexts, they merge with populism and surface as the bases of populist appeals in the 21st century. In doing so, this paper contends that there is a scarcity of literature on this topic particularly in the non-Western and Judeo-Christian context. The paper concludes with recommendations on various gaps in the field of study of religious populism.
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Rani, Anisa Puspa, Dwi Setiawan Chaniago, and Syarifuddin Syarifuddin. "Insakralitas Pemilihan Jodoh Dalam Pernikahan Keluarga Kontemporer." RESIPROKAL: Jurnal Riset Sosiologi Progresif Aktual 1, no. 1 (September 7, 2019): 1–13. http://dx.doi.org/10.29303/resiprokal.v1i1.1.
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The shifting pattern of marriage is essentially not only in the process or the determination of mere matches. Further impacts on achieving the family's own goals and functions. Nowadays, various forms of disorganization in the family are common. The high problems in the family are not separated from the input of the marriage process that is in the assumption of the researcher due to the insacramalization of marriage. The purpose of this research is to know the cause of marriage insakrality in the election of the soul mate in contemporary families and identify forms of marriage insakrality in the election of the match in contemporary families. The study uses an interactionist sociological perspective focusing on identifying the person's knowledge, experience, wishes and consideration in choosing a soul mate and marriage. The results of the study showed the form of marriage insakality in the selection of the match in contemporary families can be seen from the eligibility indicators seen in the two main dimensions, the capability (capability) of prospective spouse with Consideration of religious aspects, and economic aspects. While the second dimension is allowed or not the selected spouse and marriage are held. The cause of marital insakality in the election of a match in contemporary families distinguished in two forms, the first insakrality caused not to match the chosen mate, both the insakrality caused by the miss-interpretation in the understand the circumstances of sosio-culture.
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Kucera, Dusan. "Religious Roots of Innovative Thinking." International Journal of Management Science and Business Administration 1, no. 12 (2015): 7–16. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.112.1001.
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The study is based on the identifying religious (spiritual) factors important for innovative thinking in entrepreneurship and management. The author uses the Weber´s inspiring perspective analyzing the capitalism through the innovative religious concepts. It means that besides philosophical, sociological and psychological aspects there are very important and powerful religious roots which have a major impact on the emergence, development, and maintenance of the economic environment, business and management. These “self-transcendent” factors are described as fundamental roots used till today in the general spiritual concepts creating the needed frame and support of innovative thinking in entrepreneurial and managerial activities looking for any “new spirit of capitalism”. Identified spiritual character of business potentials is distinguished by positive and negative spiritual (religious) factors based on world’s religions. General religious (spiritual) factors are reflected on the background of basic selected religious systems Judaism, Christianity (Protestantism, Roman Catholicism and Eastern Orthodoxy) Islam, Hinduism, Buddhism and other Asian directions. The study culminates in the discovery of religiosity of the capitalism itself. All the above-mentioned points are important contribution for better understanding of current multi-cultural and multi-religious growing trends.
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Aisyah, Siti. "GENDER DIVISION OF LABOUR AND POLYGAMY." ALQALAM 26, no. 2 (August 31, 2009): 229. http://dx.doi.org/10.32678/alqalam.v26i2.1557.
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The Indonesian patriarchal culture and gender inequality is reflected in state policies, regulations and laws. As a pluralistic country comprising of different ethnic groups with specific cultures and traditions, Indonesia has four formal religions: Islam, Christianity, Hindu and Buddhism. Because of this, Indonesian law reflects cultural and religious diversity, including customary law or Adat law, the Marriage Law of 1974 as well as civil and criminal law. Two serious concerns of Marriage Law of 1974 are in relation to gender division of labour and polygamy which undermine Indonesian Muslim women. This paper discusses such an issue to allow women to get equaliry before the law and highlights its contribution to domestic violence.There are two contradictory stipulations with respect to the Marriage Law of 1974: equality in marriage and gender division of labour within marriage. On the one hand, Article 31 (1) and Article 3 3 clearly state that there is no difference between husband and wife with respect to their basic rights such as love; respect, or fidelity. On the other hand, both of these Articles are contradicted with other articles which differentiate between a husband's and wife's responsibilities. For example, Article 31 (3) and Article 34 stipulate a clear division between the roles of husbands and wives within marriage. This has become a reference point for Indonesian views in determining gender relations in marriage.Marriage Law of 1974 still which supports gender division of labour between wife and husband should be revised by providing a clear statement that these roles are conditional. This means that husbands can be domestic carers including taking care of children if they have no jobs, while wives can be finacial providers or the head of household if they are capable to do so. In this context, gender roles can be exchanged and are not strictly for a certain gender.
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Erickson, Martin J., Lorna Hecker, Dwight Kirkpatrick, Mark Killmer, and Edassery James. "Clients' Perceptions of Marriage and Family Therapists Addressing the Religious and Spiritual Aspects of Clients' Lives." Journal of Family Psychotherapy 13, no. 1-2 (January 2002): 109–25. http://dx.doi.org/10.1300/j085v13n01_06.
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Yusupova, Nigora. "Important Terms And Conditions Of Marriage Agreement In Islamic Law." American Journal of Social Science and Education Innovations 02, no. 11 (November 16, 2020): 36–48. http://dx.doi.org/10.37547/tajssei/volume02issue11-07.
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Today, a comprehensive study of social aspects, cultural and spiritual, as well as socio-economic, legal, educational and organizational features of family relations is one of the questions of the hour. The relevance of the issue is that, first of all, at the present stage of development of our society, it is socially necessary to conduct a scientific analysis of the Islamic doctrine regarding family relations in the process of increasing the spirituality of the Uzbek people, including religious literacy. Secondly, when analyzing and studying the basic principles of Sharia norms, it is necessary to correctly use this knowledge in the search for solutions to issues, reasons, and the nature of growing family divorces, which is very relevant today. In this regard, this article highlights the essence and characteristics, as well as the socio-economic, spiritual and cultural foundations of the conditions and obstacles to marriage, in Islamic teachings, which were considered in the region as traditions. The article also examines and comparatively analyzes the religious, spiritual, legal, economic and educational factors of the conditions of marriage: free mutual consent to marriage, participation of witnesses in marriage, equality, makhr; circumstances that prevent marriage: a ban on marriage between relatives, issues of marriageable age under Islamic law with the norms of family law.
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Shin, Junhyoung Michael. "The Iconostasis and Darśan in Orthodox Christianity and Mahāyāna Buddhism." Religion and the Arts 24, no. 1-2 (April 22, 2020): 38–64. http://dx.doi.org/10.1163/15685292-02401001.
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Abstract This essay discusses how Orthodox Christianity and Mahāyāna Buddhism understood the acts of both seeing and being seen by the divine, and how such ideas affected the making and use of icons in these two religious traditions. I focus on the visual culture of the Byzantine and Russian Orthodox churches between the eleventh and fifteenth centuries, and that of the East Asian Pure Land and Esoteric schools between the ninth and fourteenth centuries, respectively. I interpret the function of the iconostasis as an enduring remnant of the Jewish veil used to obstruct God’s vision. Here, Jacques Lacan’s concepts of the gaze and the screen provide a thought-provoking rationale. In turn, I investigate the mandala and icon in Japanese Esoteric Buddhism, in which both seeing and being seen by the divine were deemed spiritual blessings granted by the divine being. This thematic comparison brings to light the less discussed aspects of Christian and Buddhist visual experiences.
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Kardinah, N. "KELUARGA DAN PROBLEMATIKANYA MENUJU KELUARGA SAKINAH (Tinjauan dalam Persfektif Marrital Psikologi)." Psympathic : Jurnal Ilmiah Psikologi 1, no. 1 (February 27, 2018): 109–20. http://dx.doi.org/10.15575/psy.v1i1.2171.
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This journal was made to describe a real condition of family’s affair and all aspects within family life, how to solve family business and discussing hints and strategies to create a sakinah’s family (harmonic family). Adults—in this article—were the subject and are seen as individuals that prepare themselves to step onto marriage life—which would then all fundamental aspects of marriage life and family business must be learned by adults so they can manage their family and marriage life.An ideal family was built upon consensus of vision and basis of knowledge and not just following emotional pressure and lust. Everything has its own way, either in techniques and strategies to implement all ideal theories in real life. A family which has clear vision and orientation of how to solve all family business can make an ideal roadmap regarding family education for its member; they would also can preserve and teach a meaningful moral values, social, tradition and religious values accordingly.
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Santoro, Monica. "La lenta affermazione delle convivenze prematrimoniali in Italia." SOCIETÀ DEGLI INDIVIDUI (LA), no. 47 (October 2013): 53–62. http://dx.doi.org/10.3280/las2013-047005.
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The aim of this article is to investigate the phenomenon of cohabitation in Italy through Istat data on the cohabitation trends in the last decades and the results of a qualitative research, based on in-depth interviews among people who cohabited or married after cohabitation, with or without children. The analysis of the interviews shows that the meaning of cohabitation changes according to the experiences of leaving the parental home and the life course stages crossed by interviewees. Marriage is valued for its legal and functional aspects, as a protection of the less financial independent partner. So it becomes a necessity only if the financial condition between partners is unbalanced in order to redress this asymmetry. If the partner conditions are equal - which is the case of the interviewees - marriage does not add benefits. Therefore all social and religious aspects of marriage are excluded by interviewees who were married or plan to marry only for instrumental reasons.