Academic literature on the topic 'Other, Non-Religious'
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Journal articles on the topic "Other, Non-Religious"
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de Wildt, Lars, and Stef Aupers. "Playing the Other: Role-playing religion in videogames." European Journal of Cultural Studies 22, no. 5-6 (August 30, 2018): 867–84. http://dx.doi.org/10.1177/1367549418790454.
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In contemporary ‘post-secular society’, videogames like Assassin’s Creed, BioShock Infinite or World of Warcraft are suffused with religious elements. Departing from a critique on studies perceiving such in-game representations as discriminatory forms of religious Othering, the main research question of this article is: how does role-playing the (non-)religious Other in games affect the worldview of players? The study is based on a qualitative analysis of in-depth interviews held with 20 international players from different (non-)religious backgrounds. Rather than seeing religion in games as representations of ‘Othering’, the analysis demonstrates that players from different (non-)religious beliefs take on different worldviews while role-playing the (non-)religious Other. Atheists relativize their own position, opening up to the logic of religious worldviews; Christians, Hindus and Muslims, in turn, compare traditions and may draw conclusions about the similarities underlying different world religions. Other players ‘slip into a secular mindset’, gradually turning towards the position of a ‘religious none’. It is concluded that playing the religious Other in videogames provides the opportunity to suspend (non-)religious worldviews and empathize with the (non-)religious Other. The relevance of these findings is related to broader sociological debates about ‘post-secular society’ and the alleged increase of religious fundamentalism, conflict and mutual Othering.
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Vargas, Nicholas, and Matthew T. Loveland. "Befriending the “Other”: Patterns of Social Ties between the Religious and Non-Religious." Sociological Perspectives 54, no. 4 (December 2011): 713–31. http://dx.doi.org/10.1525/sop.2011.54.4.713.
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Aside from the literature on inter-racial and cross-sex relationships, few studies have examined the determinants of relationships that cross social boundaries. The authors contribute to this literature by considering the social boundary between the religious and the non-religious. Surveys of U.S. adults provide evidence of popular aversion toward the non-religious, but this analysis of the Baylor Religion Survey (2005) shows that the majority of religious Americans report a friendship with someone who is not religious at all. The authors find that such boundary-crossing relationships are largely structured by homophily, opportunities for intergroup contact, and religious barriers to intergroup contact. These findings reveal that some religiously themed conflicts that are common among cultural elites may not be particularly salient in the realm of daily social life.
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Day, Abby. "Non-religious Christians." Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 35–47. http://dx.doi.org/10.30674/scripta.67407.
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Scholars who recently rejected secularisation theses on the grounds that they were insufficiently defined or contextualised now seem to be accepting with unseemly, uncritical haste, the new, in vogue notion of the post-secular. Scholars seem tempted to drop the term ‘post-secular’ into their papers and presentations as if it is a generally accepted and understood term. It is not and nor, as this paper will argue, is it plausible unless applied to a limited and specific range of phenomena. Far from disappearing, religion is often used publicly as a marker of group identity. This is not a return to religion, or a resurgence in spirituality, but a fluctuating form of contextualised religious identity. Christian nominalists may not believe in God or Jesus, at least if belief is understood as ‘faith’. It would be incorrect, however, to dismiss them as ‘unbelievers’, or their nominalist beliefs as not having essential or substantive reality. They believe in many things, usually related to ‘belonging’. By closely examining people’s sense of Christian ‘belonging’, we find other more subtle, interwoven ‘belongings’ related to, for example, history, nation, morality, gender, and ‘culture’.
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Legenhausen, Hajj Muhammad. "Responding to the Religious Reasons of Others: Resonance and Non-Reducitve Religious Pluralism." European Journal for Philosophy of Religion 5, no. 2 (June 21, 2013): 23–46. http://dx.doi.org/10.24204/ejpr.v5i2.232.
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Call a belief ‘non-negotiable’ if one cannot abandon the belief without the abandonment of one’s religious (or non-religious) perspective. Although non-negotiable beliefs can logically exclude other perspectives, a non-reductive approach to religious pluralism can help to create a space within which the non- negotiable beliefs of others that contradict one’s own non-negotiable beliefs can be appreciated and understood as playing a justificatory role for the other. The appreciation of these beliefs through cognitive resonance plays a crucial role to enable the understanding of those who hold other perspectives. epistemological and spiritual consequences of this claim are explored.
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Oviedo, Lluis, and Konrad Szocik. "Religious—And Other Beliefs: How Much Specificity?" SAGE Open 10, no. 1 (January 2020): 215824401989884. http://dx.doi.org/10.1177/2158244019898849.
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The scientific study of beliefs, including religious beliefs, is thriving. The focus of this research is broad, but notably includes attempts at classifying different kinds of beliefs and their contrasting traits. Religious beliefs appear as more or less specific depending on chosen approaches and criteria. This paper intends to bring the discussion to a different level applying two strategies that yield a similar result. The first tries to reframe the debate about the nature of religious beliefs by connecting it with the current wave of “belief studies,” to test their potential utility. The second critically reviews the epistemological and cognitive dimensions that are involved. Our research points in some distinctive directions: religious beliefs belong to a broad category or class whose structure and function are more related to meaning and purpose provision; at that level, there is no clear way to distinguish religious and non-religious beliefs except possibly by their content.
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Langer, Ruth. "Jewish Understandings of the Religious Other." Theological Studies 64, no. 2 (May 2003): 255–77. http://dx.doi.org/10.1177/004056390306400202.
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[That Judaism is specifically the religion of one people, Israel, shapes its entire discourse about the religious other. Halakhah (Jewish law) defines permitted interactions between Jews and non-Jews, thus setting the parameters for the traditional Jewish theology of the “other.” Applying biblical concerns, Jews are absolutely prohibited from any activity that might generate idolatrous behavior by any human. Rabbinic halakhah expands this discussion to permitted positive interactions with those who obey God's laws for all human civilization, the seven Noahide laws which include a prohibition of idolatry. For non-Jews, fulfillment of these laws is the prerequisite for salvation. The author offers a preliminary analysis of these traditional categories of discourse about identity and their theological implications. She also suggests ways that this may be modified in light of new directions in Jewish-Christian relations.]
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Klyashev, A. N. "“Other” Protestants — change of religious identity." Memoirs of NovSU, no. 4 (2023): 298–303. http://dx.doi.org/10.34680/2411-7951.2023.4(49).298-303.
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In this article, the author attempts to reveal some aspects related to the transformation of the confessional identity of members of Protestant religious organizations operating in the Southern, Middle and Polar Urals and identifying themselves as representatives of “other” ethnic groups that are not widespread in Russia. The article presents data on the confessional identity of the respondents and on the factors that contributed to their adoption of Protestant Christianity. The research materials allow us to conclude that the religious identity (or lack of it) of the respondents before coming to Protestantism is close to that of the respondents from the general sample in the Urals; most of all among the “other” Protestants were atheists or non-denominational theists who “simply” believed in God. Most of all, both among “other” Protestants and among believers from the general sample of those who came to Protestantism with the assistance of close people who enjoy the greatest trust: friends, parents, relatives and spouses. Domestic and foreign missionaries, as well as members of religious communities personally unknown to the respondent, played an insignificant role in the religious choice of the respondents from both samples. The data presented in the article demonstrate that the confessional affiliation (or lack of it) of the respondents before they adopted Protestantism, as well as the factors contributing to the acquisition of their religious identity by Protestants, do not depend on ethnic identity.
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Elius, Mohammad, Issa Khan, Mohd Roslan Mohd Nor, Abdul Muneem, Fadillah Mansor, and Mohd Yakub @ Zulkifli Bin Mohd Yusoff. "Muslim Treatment of Other Religions in Medieval Bengal." SAGE Open 10, no. 4 (October 2020): 215824402097054. http://dx.doi.org/10.1177/2158244020970546.
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This research analyzes Muslim treatment of other religions in Medieval Bengal from 1204 to 1757 CE with a special reference to Muslim rulers and Sufi saints. The study is based on historical content analysis using a qualitative research design. The study shows the Muslim sultans and Mughals in the medieval period played a vital role in promoting interreligious harmony and human rights in Bengal. In addition, the Muslim missionaries and Sufis served as a force against religious hatred in society. The Muslim sultans and Mughals applied liberal and accommodative views toward non-Muslims. They did not force non-Muslims to accept Islam. Muslims and non-Muslims were integrated society, and they enjoyed full socioeconomic and religious rights. Moreover, Sufis conducted various approaches toward Muslims and non-Muslims as well. They promoted the message of equality and moral conduct among the diver’s faiths of the people. They also applied liberal, syncretic, and accommodative attitude in attracting non-Muslims to Islam in Bengal. The study concludes that most rulers were sympathetic and cooperative in dealing with the people of other religions.
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Stamenković, Nikola. "Wittgenstein, Religious Belief, and Incommensurability." Disputatio philosophica 25, no. 1 (February 7, 2024): 37–49. http://dx.doi.org/10.32701/dp.25.1.3.
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Wittgenstein begins his Lectures on Religious Belief by saying that he would not contradict a religious person’s belief in the Last Judgement, even though he personally does not share such beliefs. Later, he expresses uncertainty about whether religious believers and non–believers truly understand each other. Some philosophers interpret these remarks as showing that Wittgenstein thought that the religious and the non–religious discourse are incommensurable, in the sense that a non–religious person cannot understand a religious person when they are talking about their beliefs, and that religious beliefs are immune to outside criticism as a consequence of the supposed incommensurability. Hilary Putnam claimed that Wittgenstein believed that the dialogue between religious and non–religious individuals involves talking past each other, not due to incommensurability but for other reasons. I propose an alternative perspective on the “no contradiction situation” and Wittgenstein’s stance on religious belief, while agreeing with Putnam that the incommensurability thesis cannot be attributed to Wittgenstein.
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Shved, Z. V. "Choosing the "Other" as a Realization of Personal Freedom in Judaism." Ukrainian Religious Studies, no. 51 (September 15, 2009): 133–41. http://dx.doi.org/10.32420/2009.51.2088.
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Recent studies of the Religious School of Ukraine give grounds to argue that the question of the interaction of religion and nation in society is a separate, important factor in the process of comprehending ethno-religious origin, as a component of a more general process of nationalization. In this connection it is worth mentioning the works of the leading scientists A.M. Kolodny, ON Sagan, L.O. Filipovich, PL Yarotsky, V.E. Yelensky et al., Who highlighted the problem of understanding identity as a multifaceted phenomenon operating at the individual or group levels. At the same time, the actual question of the role of awareness of one's own difference from the non-national or non-religious environment emerged as a pressing problem, on the way of solving which the answer and the inquiry concerning the motivating factors in the process of identity identification depend.
Dissertations / Theses on the topic "Other, Non-Religious"
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Hatchett, Timothy L. "Examining the Impact of the Faith-Based Initiative on Non-Religious Social Service Organizations." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2017. http://digitalcommons.auctr.edu/cauetds/67.
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The Welfare Reform Bill Personal Responsibility and Work Opportunity Reconciliation Act of 1996 contains a section referred to as "Charitable Choice." This section was designed to ensure that faith-based agencies were not discriminated against in the awarding of federal funding. States are not required to implement any part of the initiative, except ensuring that there is no discrimination against faith-based organizations. States have responded in a variety of ways in the hope of increasing the number of faith-based organizations receiving and competing for social services funds. Although religious groups have been receiving government funds to provide social services for much of American history, the faith-based initiative represents a new effort from both state and federal government to encourage even greater participation. There has been a tremendous amount of research on the impact of the faith-based organizations; however, very little attention has been given to the non-religious based social service organizations.
To understand the impact of the faith-based implementation on non-religious based social service agencies, the primary focus was on examining: personnel, clientele, programs and services data, as well as internal and external factors. The secondary focus was determining if the implementation of the faith-based initiative signified the “second-order of devolution.” The study focused on three NBSSOs in Washington, D.C. Interviews were conducted with agency officials and data collected from all three agencies.
While supporters argue that the faith-based initiative is about solving problems of poverty, taxing an over-burdened welfare system and violating the constitution, the researcher found that there was no impact of the faith-based initiative on non-religious based social service organizations. The participating agencies had been impacted by elected officials, public policy and federal funding, however; research also shows that there was no evidence of a “second-order of devolution.” The expected outsourcing of public services and the creation of numerous models of welfare systems with a variety of public-private partnerships that included secular non-profit organizations, for-profit organizations and religious organizations had not occurred.
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Paz, y. Miño Manuel. "ETHICAL APPROACHES TO THE PERUVIAN STATE TREATMENT IN FAVOUR OF THE CATHOLIC CHURCH : Is there any state religious discrimination in Peru?" Thesis, Linköping University, Centre for Applied Ethics, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-19429.
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In this thesis I will discuss two different ethical approaches to the Peruvian state treatment in favour of the Catholic Church, for and against, based respectively on communitarian and secularist views on the state-Church relationship which I will also discuss. After that I will offer concepts of several types of discrimination and I will connect them to the question if the Peruvian state treatment in favour of the Catholic Church is a kind of discrimination against non-Catholic minorities-believers and non-believers. Finally, I will summarize the thesis and make some general conclusions.
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Brockman, David R. "Turning to religious others Visions and blindspots in modern Christian reflection about non-Christians /." Ann Arbor, Mich. : ProQuest, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3245026.
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Thesis (Ph.D. in Religious Studies)--S.M.U., 2007.Title from PDF title page (viewed Mar. 18, 2008). Source: Dissertation Abstracts International, Volume: 67-12, Section: A, page: 4581. Adviser: Joerg Rieger. Includes bibliographical references.
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Kwan, Hee Young. "Christian life narratives of young adults who have non-Christian family members in the Republic of Korea narratives of keeping faith /." Thesis, Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-11062008-154932/.
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Friesen, John Glenn. "Abhishiktananda's non-monistic Advaitic experience." Thesis, 2001. http://hdl.handle.net/10500/1565.
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The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an
Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita
as both nondual and non-monistic. Using phenomenology and comparative philosophy. this
thesis explores his understanding and experience of advaita, comparing it to both traditional
Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's
description of his experience is examined in relation to perception, thinking, action. ontology and
theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa
Maharshi and Gnanananda, both of whom influenced Abbishiktananda.
Abhishiktananda believed that advaita must be directly experienced; this experience is
beyond all words and concepts. He compares Christian apophatic mysticism and Hindu
sannyiisa. This thesis examines his distinction between experience and thought in relation to
recent philosophical discussions.
Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality
and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the
Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that
is equally available to everyone. Abhishiktananda believes that the early Upanishads report a
similar experience. A monistic interpretation of advaita only developed later with the
"dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using
ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or
power of Shiva. He compares .fakti to the Holy Spirit.
Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or
kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and
Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one
who is liberated while still in the body; it is an experience that is referred to in tantra and in
Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience
sahaja sam&lhi.
The appendix provides one possible synthesis of Abhishiktananda's understanding of
advaita using the ideas of C. G. Jung.Religious Studies
Thesis (D.Litt. et Phil.)
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Conteh, Prince Sorie. "Fundamental concepts of Limba traditional religion and its effects on Limba Christianity and vice versa in Sierra Leone in the past three decades." Thesis, 2004. http://hdl.handle.net/10500/1418.
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This study is the product, chiefly, of fieldwork, undertaken in Sierra Leone, which sought to interview and experience contemporary Limba religio-cultural practices. Using a systematic approach, the goal was to provide a broader understanding of Limba religion, as well as to discover the effect of Limba religiosity, and the tenacity with which the Limba hold to their culture and religion, on the National Pentecostal Limba Church (NPLC) over the past three decades.
The study begins with an introduction, which outlines its objectives and structure, the research methods, and its general outline. This is followed by a basic introduction to the socio-history of the Limba people, their origin, environment, language, politics, economy and other socio-cultural characteristics, in order to provide an understanding of the background on which their religion is formed.
The heart of the study is a detailed examination of Limba religious beliefs and their intersection with Christianity. It includes a definition of Limba religion and its components. This seeks to identify the current state of Limba religion amidst the changes it has experienced and continues to experience as a result of internal and external influences, and to provide a template for this study, an analysis of the Limba belief in a supreme creator God whom they call Kanu Masala, his epithets, attributes and activities, Limba worship and worship methods, the Limba understanding of the spirit world, humankind, sin and salvation, and the roles of sacred specialists.
The study concludes with an examination of the causes of the tenacious loyalty with which some Limba Christians hold to their traditional religious beliefs and practices, their reluctance to part with them, and the effects of their dual religiosity on the NPLC, as well as the church's response, and the resulting reciprocal effects over the past three decades in Sierra Leone. This study fills a gap in the extant literature about the ethno-theological landscape of Sierra Leone, and provides a detailed study on the intersection of African Traditional Religion and Christianity.Systematic Theology & Theological Ethics
D.Th. (Systematic Theology)
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Conteh, Prince Sorie. "The place of African traditional religion in interreligious encounters in Sierra Leone since the advent of Islam and Christianity." Thesis, 2008. http://hdl.handle.net/10500/2316.
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This study which is the product of library research and fieldwork seeks, on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity.
As in most of sub-Saharan Africa, ATR is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam.
In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude has continued by some indigenous clerics and religious leaders to the extent that Sierra Leone Indigenous Religion (SLIR) and it practitioners continue to be marginalised in Sierra Leone's inter-religious dialogue and cooperation.
Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL) which has local and international recognition did not include ATR. These considerations, then beg the questions:
* Why have Muslim and Christian leaders long marginalised ATR, its practices and practitioners from interfaith dialogue and cooperation in Sierra Leone?
* What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socio-religious development of the country?
Muslim and Christians have given several factors that are responsible for this exclusion:
* The prejudices that they inherited from their forebears
* ATR lacks the hallmarks of a true religion
* ATR is primitive and economically weak
* The fear that the accommodation of ATR will result in syncretism and nominalism
* Muslims see no need to dialogue with ATR practitioners, most of whom they considered to be already Muslims
Considering the commonalities ATR shares with Islam and Christianity, and the number of Muslims and Christians who still hold on to traditional spirituality, these factors are not justifiable.
Although Islam and Christianity are finding it hard to recognise and include ATR in interfaith dialogue and cooperation in Sierra Leone, ATR continues to play a vital role in Sierra Leone's national politics, in the search and maintenance of employment, and in the judicial sector. ATR played a crucial part during and after the civil war. The national government in its Truth and Reconciliation Commission (TRC) report acknowledged the importance and contribution of traditional culture and spirituality during and after the war.
Outside of Sierra Leone, the progress in the place and level of the recognition of ATR continues. At varying degrees, the Sociétié Africaine de Culture (SAC) in France, the All Africa Conference of Churches (AACC), the Vatican, and the World Council of Churches, have taken positive steps to recognise and find a place for ATR in their structures.
Much about the necessity for dialogue and cooperation with ATR can be learnt in the works and efforts of these secular and religious bodies. If nothing else, there are two main reasons why Islam and Christianity in Sierra Leone must be in dialogue with ATR:
* Dialogue of life or in community. People living side-by-side meet and interact personally and communally on a regular basis. They share common resources and communal benefits. These factors compel people to be in dialogue
* Dual religiosity. As many Muslims and Christians in Sierra Leone are still holding on to ATR practices, it is crucial for Muslims and Christians to dialogue with ATR practitioners.
If Muslims and Christians are serious about meeting and starting a process of dialogue with Traditionalists, certain practical issues have to be considered:
* Islam and Christianity have to validate and accept ATR as a true religion and a viable partner in the socio-religious landscape of Sierra Leone
* Muslims and Christians must educate themselves about ATR, and the scriptures and teachings of their respective religious traditions in order to relate well with Traditionalists
These are starting points that can produce successful results. Although at present Muslims and Christians in Sierra Leone are finding it difficult to initiate dialogue and cooperation with Traditionalists, all hope is not lost. It is now the task of the established IRCSL to ensure the inclusion of ATR. Islam and Christianity must remember that when they came as strangers, ATR, played host to them and has played and continues to play a vital role in providing hospitality, and allowing them to blossom on African soil.Religious Studies and Arabic
D.Litt. et Phil. (Religious Studies)
Books on the topic "Other, Non-Religious"
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Adam, Mintz, ed. The relationship of Orthodox Jews with other religious ideologies and non-believing Jews. Jersey City, NJ: KTAV, 2010.
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Roger, Sonnenberg, ed. Witnessing to unchurched family members: Also to those who are inactive, members of other Christian denominations, members of other world religions. St. Louis: Concordia Pub. House, 1998.
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Walshe, John G. Dates and meanings of religious and other festivals: With a calendar for 1993-1997. Slough: Foulsham Educational, 1993.
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José, Jiménez, and Clair Jean 1940-, eds. Christian Boltanski: Advent and other times. Barcelona, Spain: Ediciones Poligrafia, S.A., 1996.
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Emigrants in chains: A social history of forced emigration to the Americas of felons, destitute children, political and religious non-conformists, vagabonds, beggars and other undesirables, 1607-1776. Baltimore, Md: Genealogical Pub. Co., 1992.
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Hong, Chen Jiang. The legend of the kite: A story of China. Norwalk, Conn: Soundprints, 1999.
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O'Meara, Nancy. The cult around the corner: A handbook on dealing with other people's religions. Los Angeles, CA: Foundation for Religious Freedom International, 2003.
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Nostra Aetate and the Islamic perspective of inter-religious dialogue. Kuala Lumpur, Malaysia: International Islamic University Malaysia, 2008.
Find full textBook chapters on the topic "Other, Non-Religious"
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Saada, Najwan. "Teaching About the Religious and Non-religious Other: Three Paradigms and an Islamic Perspective." In Reimagining the Landscape of Religious Education, 195–205. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-20133-2_12.
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Sandberg, Russell. "Non-Religious Marriages." In Religion and Marriage Law, 49–64. Policy Press, 2021. http://dx.doi.org/10.1332/policypress/9781529212808.003.0005.
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This chapter explores the other main concern that has arisen in recent years: the exclusion of non-religious marriages under the Marriage Act 1949. This chapter will fall into three sections. The first will introduce the issue while the second will examine how this issue has arisen in the public debate, exploring the campaign of Humanists UK during the Parliamentary passage of the Marriage (Same Sex Couples) Act 2013 and subsequent legal and political developments. The final section will then discuss the High Court challenge of the current law in R (On Application of Harrison) v Secretary of State for Justice that concluded that the law interfered with the applicant’s human rights but that this was justified by the fact that the law was currently under review by the Law Commission.
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Ann MacGregor, Carol, and Ashlyn Haycook. "Lapsed Catholics and Other Religious Non-Affiliates." In Empty Churches, 79–105. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197529317.003.0004.
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Lapsed Catholics are sometimes referred to as one of the largest religious groups in America, and yet we know little about what beliefs and behaviors may be associated with this social category. Using data from the Pew Religious Landscape Survey, this chapter compares the religious beliefs, social attitudes, and voluntary behavior of lapsed Catholics and other religious non-affiliates (nones, atheists, and agnostics) alongside lapsed evangelicals and lapsed mainline Protestants. Generally speaking, lapsed Catholics fall somewhere in the middle between practicing Catholics and those with no religious affiliation, but they are notably more liberal in their attitudes toward abortion and same-sex marriage. This study affirms the importance of considering the heterogeneity within the category of “nonreligious” by considering the lingering attachments people may hold to religion outside of church attendance. The chapter concludes by considering whether the glass is half full or half empty for those interested in the future of American Catholicism.
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Lomi, Benedetta. "Outside the Way? Framing Non-Buddhist Practices in Heian Japan." In Buddhism and Its Religious Others, 189–209. British Academy, 2022. http://dx.doi.org/10.5871/bacad/9780197266991.003.0010.
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This chapter reflects on the multiple uses of the words gedō外道 (“outside the way”) and gejūtsu外術 (“outside techniques”) in Heian period Esoteric Buddhist sources. The two terms, broadly indicating non-Buddhist teachings and methods, did not imply a straightforward value judgment. Thus, it is first maintained that while gedō often singled out unorthodox, evil ways to be warded off at all costs, it also pointed to originally non-Buddhist deities and practices that had been incorporated into Buddhist ones and were thus considered acceptable. As these two interpretations coexisted, the chapter considers the institutional politics that underpinned them. It is therefore discussed how Heian-period Esoteric monks deployed these concepts as part of lineage disputes over issues of ritual transmission and authority. Given the malleability of these terms, the conclusions interrogate how they inform understandings of “religious other” in the context of premodern Japan.
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Maes, Claire. "‘The Buddha is a Raft’: On Metaphors, the Language of Liberation, and Religious Others in Early Buddhism." In Buddhism and Its Religious Others, 48–67. British Academy, 2022. http://dx.doi.org/10.5871/bacad/9780197266991.003.0003.
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Early Buddhists developed in intense dialogue with their religious others. During the formative stages of the Buddhist community, many Buddhist monks interacted with other ascetics on a daily basis. They engaged in religious debates and shared sleeping, eating and other public facilities. Given these facts, it is not surprising that early Buddhist texts refer frequently to their religious others. In the Pāli Vinaya, the monastic code of the Theravāda school, the most common term to refer to non-Buddhist ascetics is ‘titthiya’ (Skt. tīrthika). To explore the early Buddhist attitudes towards their religious others, this chapter offers a critical examination of titthiya in the Pāli Vinaya and early Jain texts. Building upon the work of C.V. Jones, this chapter shows a semantic shift in the application of the term titthiya. It demonstrates that early Buddhists had a positive understanding of the term titthiya, before they started using it to refer negatively to religious others. This chapter argues that this semantic shift went hand in hand with a change in the way Buddhists related to their various religious others. It further shows that the Buddhists’ initial positive understanding of the term titthiya was in accordance with wider metaphorical language of liberation.
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Jones, C. V. "Shepherds in Wolves’ Clothing: bodhisattva s, tīrthika s and ‘bodhisattva-tīrthika s ’." In Buddhism and Its Religious Others, 89–110. British Academy, 2022. http://dx.doi.org/10.5871/bacad/9780197266991.003.0005.
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In Mahāyānist works concerned with the activities of bodhisattvas, ideal Buddhist renunciates who work tirelessly to achieve the status of a buddha, non-Buddhist systems are often little more than opportunities for a bodhisattva to exercise his power. The religious other is an obstacle to be surmounted, or an opponent to be subjugated. But in some relatively early Mahāyāna sources we also encounter the ideal bodhisattva who works ‘for’ or ‘among’ non-Buddhists as part of his efforts to educate any and all sentient beings. This chapter addresses some of the attitudes towards non-Buddhists found in Mahāyānist sūtra literature, and focuses on references to the ‘bodhisattva-tīrthika’ as a particularly creative example of literary bodhisattvas’ range of appearances and activities. Particular attention is given to the Bodhisattvagocaropāyaviṣayavikurvāṇanirdeśasūtra (or Satyakaparivarta), which employs the idea of the bodhisattva-tīrthika for several ends. The text celebrates the many and various activities of bodhisattvas while neutralizing the authority of non-Buddhist systems and their exponents. It also suggests a hierarchy of teachings about liberation, which polemically incorporates all traditions concerned with liberation, Buddhist or otherwise, within the mysterious and multifarious influence of the Buddha.
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Roy, Louis. "Claims Made by Other Religions." In Revelation in a Pluralistic World, 221—C7.P98. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192864840.003.0008.
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Abstract This chapter examines understandings of revelation that we find in four religious traditions, two of them being pre-Christian, namely Hinduism and Buddhism, and two being post-Christian, namely Rabbinic Judaism and Islam. The chapter reviews diverse ways in which some of the principal religions of humankind have handled the issue of revealed truth. It successively dedicates a few pages to Hinduism, Buddhism, Rabbinic Judaism, and Islam, ending with concluding remarks about their claims to having access to the completeness of truth. A good number of nuances are lacking, especially among the myriad streams within those world religions. Nonetheless, considering current discussions in our pluralistic world, the interreligious comparisons will enhance the sense of the richness and complexity to be found there, and they will invite everyone to further explore the rich lore of non-Christian religions.
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"The Turkish Self and the Non-Muslim Other: Parliamentary Discourse on Ethnic and Religious Difference." In Home in Motion: The Shifting Grammars of Self and Stranger, 43–51. BRILL, 2011. http://dx.doi.org/10.1163/9781848880788_006.
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Jacob, W. M. "Religion in the World City." In Religious Vitality in Victorian London, 33–58. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192897404.003.0003.
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London was the focus of competition among a wide variety of mostly Christian religious bodies arising from recent legislation granting freedom to worship and full citizenship rights to non-Anglicans with constitutional implications for religious bodies and their adherents. There were considerable concerns about the falling away of especially poor people from religious practice. A series of censuses of attendance at religious worship undertaken during the period fuelled anxieties about the impact of urbanization and industrialization on religion, and prompted Christian churches to competitive missional activity and energy. This chapter questions the value of censuses of attendance at places of worship for evaluating religiosity. It argues that non-attendance at a place of worship does not necessarily indicate non-belief, and that wider evidence needs to be taken into account in identifying the extent and variety and impact of people’s religiosity. When this is done, it is clear that a higher proportion of a broad range of London’s population participated in a wider variety of ways in religious activities than any other voluntary activities. However, patterns of religious practice and religiosity changed significantly during the period, a feature of which was a decline in regular attendance at places of worship, indicating a privatization of religious expression.
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Tilakaratne, Asanga. "Religious Diversity and Dialogue: A Buddhist Perspective." In Buddhist Responses to Religious Diversity: Theravāda and Tibetan Perspectives, 197–211. Equinox Publishing, 2020. http://dx.doi.org/10.1558/equinox.38398.
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With the understanding that one’s views on religious diversity shapes one’s attitude to interreligious dialogue, in this chapter I try to articulate how the Buddha perceived the phenomenon of religious diversity and then to discuss how this perception could inform the Buddhist practice of interreligious dialogue. I begin this discussion with reference to the diversity of views held by the Roman Catholics themselves on interreligious dialogue and the Colonial and more recent history of dialogue in the local context of Sri Lanka. Next I move on to discuss Buddhism’s own self-understanding as a non-theistic system. In order to support the non-theistic claim of Buddhism I produce two arguments, one philosophical and the other experiential, both derived from the discourses of the Buddha. Having supported the non-theist stance of Buddhism, I propose that the Buddhist attitude is to be open to religious diversity while upholding the position that nirvana is the ultimate goal irreducible to any other similar goals. The discussion shows that to accept diversity is not necessarily to accept pluralism in religion, and that this position does not preclude Buddhists from engaging in interreligious dialogue.
Conference papers on the topic "Other, Non-Religious"
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Mithans, Gašper. "Conversions in interwar Slovenia and the question of (dis)loyalty." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_01.
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Conversions, particularly those deemed as apostasies, were scrutinized by the dominant majority religions and often characterized as “aberrant” phenomena posing threats to national unity. This discourse had also spread to politics and manifested itself in oppressive measures, particularly against proselytization by religious minorities, and fuelled mistrust of converts within religious communities. However, the rhetoric of national/ethnic loyalty was also exploited by the propaganda of liberal politicians who favoured conversions from Catholicism to Serbian Orthodoxy as a means of adopting an imagined Yugoslav national identity. Similarly, some Slovenian Catholics from the border region of Venezia Giulia (slo. Julijska Krajina), annexed by Italy in 1920, turned to Orthodoxy to protest against the Holy See’s perceived indifference to the fascist policy of forced assimilation, which culminated in the forced resignation of bishops who sympathized with the Slovenian and Croatian minorities. The main ideologue of Slovenian political Catholicism, Anton Mahnič, claimed in the late 19th century that “only a convinced Catholic can be a true Slovenian”, thus marginalizing followers of non-Catholic religions, liberals and non-religious alike. Conversely, the Lutherans of the German minority on Slovenian territory contended that “to be a German means to be a Lutheran” and actively recruited German Catholics to strengthen their ranks and consolidate themselves as a singular national and religious entity. Another facet of the perceived foreignness of faiths other than Roman Catholicism among Slovenians is reflected in reconversions to Catholicism. While Catholic critics viewed “apostates” who left Catholicism as unsatisfactory adherents who would not necessarily become exemplary members of their newly adopted religion, Orthodox priests claimed that many Slovenian converts were not truly dedicated to the cause, only reluctantly embracing Orthodox customs and remaining Catholics “at heart”. This entrenched view emphasizes the inhospitable environment surrounding the exercise of a religious choice. In addition, compounded by pragmatic conversions of Catholics to Serbian Orthodoxy and Islam, which often lacked sincere commitment or integration into the newfound faith.
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Režek, Mateja. "Shifting paradigms: atheization of school education in socialist Slovenia." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_03.
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The paper delves into the instruments of the atheization of school education in Socialist Slovenia, drawing from an analysis of school curricula, textbooks, archival sources, and public debates on religious policy. The atheization of society in Slovenia was a gradual process that developed in the awareness that most of the population was religious and that prior to the Second World War, the Catholic Church had played a key role in Slovenian society. Similarly, yet in line with the specifics of the different regions of the Yugoslav state and the respective predominant religions, the process of atheization took place elsewhere in Yugoslavia as well. The Yugoslav constitution guaranteed freedom of religion and respect for religious rights, but defined religion as a private matter, thus rendering it irrelevant and invisible in the public sphere. At the same time, non-religiosity and atheism as the official stances of the ruling Communist Party were mediated through all areas of social life. The dialectical materialism developed into the only recognized “scientific” way of explaining the world and coping with the “ultimate questions”, while religion was considered a sign of ignorance, an illusion, and the alienation of people. The education system served as a pivotal conduit for disseminating the new ideology. On the one hand, religious education faced constraints and rigorous oversight in public schools until its removal in 1952. On the other hand, the introduction of the new school subject Moral Education emerged as the most obvious mechanism for promoting atheization within the school system.
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"Extracting and Tagging Unstructured Citation of a Hebrew Religious Document." In InSITE 2019: Informing Science + IT Education Conferences: Jerusalem. Informing Science Institute, 2019. http://dx.doi.org/10.28945/4345.
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Aim/Purpose: Finding and tagging citation on an ancient Hebrew religious document. These documents have no structured citations and have no bibliography. Background: We look for common patterns within Hebrew religious texts. Methodology: We developed a method that goes over the texts and extracts sentences con-taining the names of three famous authors. Within these sentences we find common ways of addressing those three authors and with these patterns we find references to various other authors. Contribution: This type of text is rich in citations and references to authors, but because there is no structure of references it is very difficult for a computer to automatically identify the references. We hope that with the method we have developed it will be easier for a computer to identify references and even turn them into hyper-links. Findings: We have provided an algorithm to solve the problem of non-structured cita-tions in an old Hebrew plain text. The algorithm definitely was able to find many citations but it has missed out some types of citations. Impact on Society: When the computer recognizes references, it will be able to build (at least par-tially) a bibliography that currently does not exist in such texts at all. Over time, OCR scans more and more ancient texts. This method can make people's access and understanding much. Future Research: After we identify the references, we plan to automatically create a bibliography for these texts and even transform those references into hyperlinks.
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Reeve, Amber N., Chadd W. Clary, Amit M. Mane, Kevin A. Dodd, and Lorin P. Maletksy. "Deep Knee Activities: In Vitro Kinematic Measurements to Compare With In Vivo Studies." In ASME 2007 Summer Bioengineering Conference. American Society of Mechanical Engineers, 2007. http://dx.doi.org/10.1115/sbc2007-176662.
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Deep knee flexion is required for many activities of daily living during work, exercise, religious worship, and hobbies. Walker et al. [1] found that activities such as rising from a low chair or getting into or out of bath require between 100° and 160° of knee flexion. Other activities such as kneeling or squatting to pick an item off the ground can be difficult with a limited range of motion. Beside deep knee flexion being important for daily living activities, it is essential in non-Western cultures that commonly sit in deep knee-bending positions.
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Vretemark, Maria. "Evidence of animal offerings in Iron Age Scandinavia." 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-4-55-06.
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Written contemporary sources of animal sacrificial rituals in Iron Age Scandinavia are almost non-existent. However, we have some rare descriptions about the people of northern Europe from Roman historians. Most famous of these is of course Tacitus who gives us valuable information about life in Scandinavia during the first century AD. Among other things we learn about fertility rituals carried out in sacrificial bogs and we understand the close connection between the goddess and water. Tacitus’ descriptions, as well as younger sources such as the Old Norse religious texts of Scandinavia, also clearly tell us about the magic role of different animals such as birds, wild boar, wolf and horse. In the archaeological material we try to recognize traces of religious acts that once took place. But how can we tell the difference and distinguish between the remains of ritual animal offerings on one hand and the normal kitchen waste on the other? This paper deals with some examples of horse offerings in bogs and ponds and with ritual deposits of animal bones in dry settlement contexts in Sweden. Zooarchaeological analysis gives us valuable data and a key to interpret the animal bone assemblages as evidence of animal offerings.
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Aslandogan, Y. Alp, and Bekir Cinar. "A SUNNI MUSLIM SCHOLAR’S HUMANITARIAN AND RELIGIOUS REJECTION OF VIOLENCE AGAINST CIVILIANS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/yynr3033.
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This paper analyses the multi-faceted response of a Sunni-Hanafi scholar, Fethullah Gülen, to the phenomenon of violence against civilians under a religious rhetoric. Gülen’s response involves four components: (a) humanitarian, (b) religious, (c) political or realist, and (d) practical/educational. (a) Gülen categorically condemns acts of violence against innocent non-combatants including women and children as inhuman. (b) Gülen sets out the principles of Islamic jurisprudence that invalidate any declaration of war by individuals or groups: hence, such self-declared wars under the banner of Islam cannot be regarded as legitimate. He refutes ‘the end justifies the means’ argument, calling it a Marxist-Communist rhetoric, with no Islamic justification whatever. (c) While discussing misunderstanding, misrepresentation and abuse of religious texts, Gülen hints at the presence of individuals, interest groups, and other entities that benefit from friction and violent conflict. He suggests that the possibility should be considered that some individuals have been manipulated, perhaps even ‘hypnotised’ through special drugs, to carry out actions they would otherwise not carry out. (d) Gülen offers practical approaches to rooting out the problem of hate-mongering and violent conflict. The underlying dynamic of this approach is to provide, through education, mutual understanding, respect, opportunity and hope. Only educational institutions that foster inter- faith and intercultural dialogue, mutual understanding and respect, and offer hope of upward mobility, can provide lasting solutions. Concepts such as ‘love of creation due to the Creator’ can be located in every culture and spiritual tradition. Gülen’s own emphasis on Islamic spirituality provides an example that is particularly significant for Muslims: his argument against terrorism and for peaceful interfaith relations is based upon the authoritative view of the Sunni tradition, to which 90% of the world’s Muslims adhere.
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Đurđević, Nenad. "KOLEKTIVNI ASPEKT SLOBODE VEROISPOVESTI." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.005dj.
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By its importance to the greatest number of people, freedom of religion, both historically and in the modern world, has become their universal need and interest, with characteristics that enable and require a greater and more specific presence of law than in the case of the legal treatment of freedom of thought, conscience and religion, into which she herself enters. It is about the so-called absolute human right (the right of personality), for which a person cannot only be punished but also harassed, including forcing him to reveal his religion. Freedom of religion is, above all, man's spiritual sphere, which represents his forum internum. However, unlike freedom of thought and conscience, freedom of religion also has an external component (forum externum), i.e., a collective aspect, the essence of which is the possibility of professing faith in communication and community with other people, publicly and privately, through non-institutional and institutional forms. At the same time, for the vast majority of believers, the freedom to associate with others for the purpose of expressing their faith, that is, the possibility to freely form their own religious community in legally recognized forms, is of the same importance as the right to have a particular religion in general. Freedom of religion, as an individual right, can be annulled if it is not supplemented by the right of a religious group to build an infrastructure that enables individuals to fully enjoy that freedom and the right to autonomy in their internal affairs. The collective aspect of freedom of religion is often connected in practice with state intervention in favor of some, as a rule, majority religious community to the detriment of minority religious communities or with state interference in the internal organizational or personnel issues of a religious community. Many of these cases ended up before the European Court of Human Rights with a decision on the violation of freedom of religion, often with violations of the prohibition of discrimination or freedom of association. The European Court of Human Rights found in all those cases that such a position of the state is contrary to its obligation to act neutrally in relation to all churches and religious communities on its territory, from the point of view of realizing both individual and collective aspects of freedom of religion. The persecution of the Ukrainian Orthodox Church of the Moscow Patriarchate and its clergy by the Ukrainian state and the complete siding with the Ukrainian Orthodox Church of the Kyiv Patriarchate, which we have witnessed in recent years and especially in 2023, clearly show all the fragility and politicization of the guarantee of the collective aspect of freedom of religion when it conflicts with state and geostrategic interests and policies. We can also add the recent events regarding the adoption of the Law on Freedom of Religion in Montenegro and the conclusion of the Fundamental Agreement between the State of Montenegro and the Serbian Orthodox Church. It can be freely said that the realization of freedom of religion, and especially its collective aspect, for a certain religious community/group in practice most often essentially depends on its relationship with the state authority on whose territory it operates and the model of state-religious community relations applied in a particular state.
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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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Reeve, Amber N., Chadd W. Clary, Amit M. Mane, and Lorin P. Maletsky. "Simulated Deep Flexion With Muscle Loading: Whole Leg Versus Knee Kinematics." In ASME 2008 Summer Bioengineering Conference. American Society of Mechanical Engineers, 2008. http://dx.doi.org/10.1115/sbc2008-192560.
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Many activities of daily living during work, exercise, religious worship, and hobbies require deep knee flexion. Activities such as rising from a low chair or getting into or out of a bath require between 100° and 160° of knee flexion [1]. Other activities such as kneeling or squatting to pick an item off the ground can be difficult with a limited range of motion. Beside deep knee flexion being important for daily living activities, it is essential in non-Western cultures that commonly sit in deep knee-bending positions. In vitro studies looking at knee function often focus solely on the knee joint, ignoring the effect of the muscle, ligament, and tendon constraints of the ankle, and simplifying or neglecting muscle loads. The effects of these assumptions on kinematics are unknown. The purpose of this study was to compare a squatting activity for: 1) whole leg versus knee specimens, and 2) different combinations of quadriceps and hamstrings loading.
Reports on the topic "Other, Non-Religious"
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies, January 2022. http://dx.doi.org/10.55271/5jchdy.
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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies (ECPS), January 2022. http://dx.doi.org/10.55271/rp0001.
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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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Just, David, and Amir Heiman. Building local brand for fresh fruits and vegetables: A strategic approach aimed at strengthening the local agricultural sector. United States Department of Agriculture, January 2016. http://dx.doi.org/10.32747/2016.7600039.bard.
Full textAbstract:
Abstract The debate about whether to reduce import barriers on fresh produce in order to decrease the cost of living and increase welfare or to continue protecting the local agricultural sector by imposing import duties on fresh vegetables and fruits has been part of the Israeli and the US political dialog. The alternative of building a strong local brand that will direct patriotic feelings to support of the agricultural sector has been previously discussed in the literature as a non-tax barrier to global competition. The motivation of consumers to pay more for local fresh fruits and vegetables are better quality, environmental concerns, altruism, and ethnocentrism. Local patriotic feelings are expected to be stronger among national-religious consumers and weaker among secular left wing voters. This project empirically analyzes consumers’ attitude toward local agricultural production, perceptions of the contribution of the agricultural sector to society and how these perceptions interact with patriotic beliefs and socio-political variables perhaps producing an ethnocentric preference for fruits and vegetables. This patriotic feeling may be contrasted with feelings toward rival (or even politically opposing) countries competing in the same markets. Thus geo-political landscape may help shape the consumer’s preferences and willingness to purchase particular products. Our empirical analysis is based on two surveys, one conducted among Israeli shoppers and one conducted among US households. We find strong influences of nationalism, patriotism and ethnocentrism on demand for produce in both samples. In the case of Israel this manifests itself as a significant discount demanded for countries in conflict with Israel (e.g., Syria or Palestine), with the discount demanded being related to the strength of the conflict. Moreover, the effect is larger for those who are either more religious, or those who identify with right leaning political parties. The results from the US are strikingly similar. For some countries the perception of conflict is dependent on political views (e.g., Mexico), while for others there is a more agreement (e.g., Russia). Despite a substantially different religious and political landscape, both right leaning political views and religiosity play strong roles in demand for foreign produce.
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Szałańska, Justyna, Justyna Gać, Ewa Jastrzębska, Paweł Kubicki, Paulina Legutko-Kobus, Marta Pachocka, Joanna Zuzanna Popławska, and Dominik Wach. Country report: Poland. Welcoming spaces in relation to social wellbeing, economic viability and political stability in shrinking regions. Welcoming Spaces Consortium, December 2022. http://dx.doi.org/10.33119/welcoming_spaces_2022.
Full textAbstract:
This report aims to present findings of the research conducted in Poland within the Work Package 1 of the Welcoming Spaces project, namely “Welcoming spaces” in relation to economic viability, social wellbeing and political stability in shrinking regions. The main aim of the mentioned research was to examine how welcoming initiatives are organised and implemented in the selected shrinking localities in Poland. In particular, the creation of welcoming initiatives concerning social wellbeing, economic viability and political stability was assessed. To accomplish this objective, five localities were selected purposefully, namely Łomża (city with powiat status) and Zambrów (urban commune) in Podlaskie Voivodeship and Łuków (town), Wohyń (rural commune) and Zalesie (rural commune) in Lubelskie Voivodeship. Within these localities, 23 welcoming initiatives were identified, out of which 12 were chosen for in-depth research. The field research was conducted in all five localities between March and December 2021. During this period, the SGH Warsaw School of Economics team conducted 43 interviews with institutional stakeholders (representatives of local governments, schools, non-governmental organisations – NGOs, religious organisations and private companies) and individuals (both migrant newcomers and native residents). In addition, local government representatives were surveyed to compare their policies, measures and stances toward migrant inhabitants and local development. The research was also complemented with the literature review, policy documents analysis, and local media outlets discourse analysis. Until February 2022 and the outbreak of war in Ukraine, welcoming spaces in Poland were scarce and spatially limited to the big cities like Warsaw, Cracow, Wrocław, Gdańsk, Lublin or Białystok, governed by liberal mayors and city councils open to accept migrants and treat them as a valuable human asset of the city community. However, in smaller cities, towns and rural areas, especially in shrinking regions, welcoming spaces have been highly conditioned by welcoming initiatives carried out mainly by civil society organisations (CSOs). It is very likely that the war in Ukraine will completely change the situation we write about in this country report. However, this crisis and its consequences were not the subjects of our desk research and fieldwork in Poland, which ended in December 2021. As of late July 2022, the number of border crossings from Ukraine to Poland is almost 5 million and the number of forced migrants registered for temporary protection or similar national protection scheme concern 1.3 million people (UNHCR 2022). However, the number of those who have decided to stay in Poland is estimated at around 1.5 million (Duszczyk and Kaczmarczyk 2022). Such a large influx of forced migrants from Ukraine within five months already affects the demographic situation in the country and access to public services, mainly in large and medium-size cities1 . Depending on the development of events in Ukraine and the number of migrants who will decide to stay in Poland in the following months, the functioning of the domestic labour market, education, health service, and social assistance may significantly change. The following months may also bring new changes in the law relating to foreigners, aimed at their easier integration in the country. Access to housing in cities is already a considerable challenge, which may result in measures to encourage foreigners to settle in smaller towns and rural areas. Given these dynamic changes in the migration situation of the country, as well as in the area of admission and integration activities, Poland seems to be slowly becoming one great welcoming space. It is worth mentioning that the main institutional actors in this area have been NGOs and local governments since the beginning of the humanitarian crisis in Ukraine. An important supporting and coordinating role has also been played by international organisations such as the United Nations High Commissioner for Refugees (UNHCR), which launched its inter-agency Regional Refugee Response Plan (RRRP) in early spring to address the most urgent needs of the population of forced migrants and their host countries in this part of Europe (UNHCR 2022a; UNHCR 2022b; UNHCR 2022c). Based on the number of newly emerged welcoming initiatives and the pace of this emergence, they will soon become an everyday reality for every municipality in Poland. Therefore, it is difficult to find more up-todate circumstances for the “Welcoming Spaces” project objective, which is “to rethink ways forward in creating inclusive space in such a way that it will contribute firstly to the successful integration of migrants in demographically and economically shrinking areas and simultaneously to the revitalization of these places”. Furthermore, the initiatives we selected as case studies for our research should be widely promoted and treated as a model of migrants’ inclusion into the new communities. On the other hand, we need to emphasize here that the empirical material was collected between March and December 2021, before the outbreak of war in Ukraine. As such, it does not reflect the new reality in Poland