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1
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.
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Vishanoff, David R. "Other Peoples’ Scriptures: Mythical Texts of Imagined Communities." Numen 61, no. 4 (June 9, 2014): 329–33. http://dx.doi.org/10.1163/15685276-12341327.
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The essays in this issue of Numen exemplify a shift in the comparative study of scriptures, highlighting their evanescence, their non-informative dimensions, and the ways in which they and the people who hold them sacred are reimagined across religious boundaries.
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Khaitan, Tarunabh, and Jane Calderwood Norton. "Religion in human rights law: A normative restatement." International Journal of Constitutional Law 18, no. 1 (January 2020): 111–29. http://dx.doi.org/10.1093/icon/moaa008.
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Abstract In a companion article published in the preceding issue of this journal, “The Right to Freedom of Religion and the Right against Religious Discrimination: Theoretical Distinctions,” we focused on the theoretical differences between the right to freedom of religion and the right against religious discrimination. We explained that the right to freedom of religion is best understood as protecting our interest in religious adherence (and non-adherence), understood from the committed perspective of the (non)adherent. On the other hand, the right against religious discrimination is best understood as protecting our non-committal interest in the unsaddled membership of our religious group. This follow-up article builds upon these theoretical insights to show how key doctrinal implications follow from this distinction between our interest in religious (non)adherence and our interest in unsaddled membership of a religious group. Doctrinal implications arise for the respective scope of the two rights, whether they may be claimed against non-state actors, and their divergent tolerance levels for religious establishment. We explain that these theoretical distinctions imply that the scope of religious freedom is extremely broad, whereas that of religious antidiscrimination is relatively narrow. Moreover, religious freedom should be restricted as a claim solely against the state (or, possibly, other state-like bodies), whereas a claim of religious discrimination may be permitted against certain non-state actors as well. Third, we demonstrate that certain forms of religious establishment, and other non-zero-sum benefits to particular religious groups, breach the antidiscrimination guarantee but not (necessarily) the religious freedom guarantee. In the final section of this article, we map the areas of overlap between the two rights and identify cases where one of these rights might be engaged but not the other.
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Saad, Danielle. "The Other Muslimah." HAWWA 13, no. 3 (October 15, 2015): 401–21. http://dx.doi.org/10.1163/15692086-12341290.
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Websites like Altmuslimah, which are run by women and focused on issues of salience to women’s lives, can offer a perspective that differs greatly from the discourse found on widely visited Islamic information sites. Online counter-narratives produced by women instead of about women call for a fresh look at orthodox traditions and interpretations of religious texts that limit the acceptable experiences of the diverse Muslim women worldwide, especially concerning converts and those living in non-Arab communities. As one of the most frequently contested issues for Muslim women, the hijab offers a way into how the dominant Muslim narrative frames what it means to be a believing woman in Islam and how counter-narratives provide women with ways to create their own meaning.
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Edgell, Penny, Douglas Hartmann, Evan Stewart, and Joseph Gerteis. "Atheists and Other Cultural Outsiders: Moral Boundaries and the Non-Religious in the United States." Social Forces 95, no. 2 (August 17, 2016): 607–38. http://dx.doi.org/10.1093/sf/sow063.
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Wahyuni, Indah. "Membangun Pluralisme Siswa Melalui Pendidikan Agama Islam Di Sekolah Non Muslim." AKADEMIKA 8, no. 2 (December 31, 2014): 180–90. http://dx.doi.org/10.30736/akademika.v8i2.84.
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The implementation of Islamic Religious Education (PAI) in the non- Muslim schools could be different from one another. Some schools have provided PAI for Muslim students and taught by a Muslim teacher in the form of a subject, but some other schools have provided Islamic education in the form of Islamic activities. School policy in providing Islamic education for Muslim students is not entirely based on the mission of ideology and adherence to legislation, but rather based on the social mission, especially the school marketing. The problems of Islamic Religious Education in non-Muslim schools are quite diverse, the problems are, among others, ideology, sociology and culture. While, the micro factors inhibiting PAI in non-Muslim schools are ; (1) inadequate religious facilities, (2) learning methods that are less appropriate to the context, (3) learning materials that are not in accordance with the initial ability of students, (4) the MORA involvement that is not intensive, and (5) low student input. The ideals of Islamic religious education in non-Muslim schools should be carried out based on multicultural consideration, namely education that is not doctrinaltextual, but gives students an understanding about different religions and value systems. Islamic religious education should use doctrinal-contextual approaches by taking into consideration the value systems and teachings of other religions
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Medley, A. Roy. "Local congregations: Engaging neighbors of other faiths." Review & Expositor 114, no. 1 (February 2017): 43–51. http://dx.doi.org/10.1177/0034637316687047.
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When I was growing up in rural north Georgia in the 1950s and 60s, religious diversity meant there might be a Pentecostal church tucked in among the Baptist and Methodist churches. Today, congregations typically do not live in communities in which religious diversity is so narrowly experienced. Diversity no longer even signals that there are Protestant, Pentecostal, Catholic, and Jewish houses of worship present. The increase in the scope of diversity in almost every community means there are representatives of various non-Abrahamic religions present as well. Members of these different faith expressions live together in community, send their children to the same public schools, participate in local civic events, and serve one another as physicians, pharmacists, teachers, restauranteurs, hoteliers, and retailers. In short, people of diverse religions live, work, and worship in close proximity. How, then, do they form community in which the social fabric of the city, county, or state in which they live, and ultimately that of the nation, is strengthened by a commitment to the common good that secures for all the blessings of security, peace, and justice? In this multi-religious context, how are Christian congregations enhancing rather than hindering the building of community in diversity?
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De Graef, Katrien. "Other than Mother." Avar: An Interdisciplinary Journal of Life and Society in the Ancient Near East 2, no. 1 (January 31, 2023): 9–30. http://dx.doi.org/10.33182/aijls.v2i1.2094.
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In Old Babylonian society, nadītu and other women who held religious offices were not allowed to bear children. Traditionally, this taboo on childbearing has been explained as a taboo on sex (chastity) or a taboo on blood (cultic impurity). I believe these traditional explanations to be faulty and inadequate, and suggest an alternative approach based on the concepts of alterity and constructed social identity. By not fitting the norm of their social group, viz. women, by definition birth giving beings, they are ‘othered’ as non-birth-giving-beings, which indeed is the literal meaning of nadītu: ‘the fallow (woman).’ However, their ‘otherness’ is not conceived as negative or problematic, on the contrary, it added greatly to their social status as a privileged group within society. As such, their childlessness was an important part of their social identity.
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Iles-Caven, Yasmin, Steven Gregory, and Sarah Matthews. "Coding definitions of participant religious, non-religious and spiritual beliefs in the Avon Longitudinal Study of Parents & Children (ALSPAC)." Wellcome Open Research 8 (November 16, 2023): 528. http://dx.doi.org/10.12688/wellcomeopenres.20209.1.
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Mainstream religious beliefs and behaviours have been shown to have positive effects on health and well-being, but there has been increasing secularisation in the West over time. With concurrent increases in those stating they have no religion (the ‘nones’) there are increasing numbers now describing themselves as humanist, ‘spiritual but not religious’ or who have sought alternative forms of belief. Others have formed their own beliefs using elements of different belief systems. This trend is reflected in ALSPAC data with larger proportions considering themselves as ‘nones’, agnostic or atheist, and about 3% of parent participants consistently stating they had ‘other’ beliefs. The main aim of this paper is to describe the coding of the Christian denominations, world religions, non-mainstream beliefs (NMB) and non-religious groups derived from the text-based data collected from the original mother and partner cohorts (G0). This spans a period of ~28 years from pregnancy onwards. We also describe the coding of text-based responses from their offspring (G1) collected at ages 27+ and 29+. The creation of this coded data will enable researchers to compare between the Christian denominations and/or other belief groups taken from two generations alongside the rich resource of physical and mental health, behavioural and social data that exists within ALSPAC.
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Reimer, Sam. "Conservative Protestants and Religious Polarization in Canada." Studies in Religion/Sciences Religieuses 46, no. 2 (May 9, 2017): 187–208. http://dx.doi.org/10.1177/0008429817695660.
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Reginald Bibby has recently argued that polarization is the best way to describe the religious reality in Canada. There is, in his view, a stable religiously active pole, a shrinking nominally religious middle, and a growing non-religious pole. Others have documented a similar trend in other Western countries. This paper examines evidence for religious polarization in Canada using data from Bibby’s Project Canada Surveys and other sources, with special attention paid to a prominent subset of the religiously committed: conservative Protestants. Evidence of polarization is weak for Canada as a whole. Instead, the data trends are consistent with religious decline. Even the conservative Protestants are not growing, nor showing evidence of increased conservativism.
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Bering, Jesse. "Theistic Percepts in Other Species: Can Chimpanzees Represent the Minds of Non-Natural Agents?" Journal of Cognition and Culture 1, no. 2 (2001): 107–37. http://dx.doi.org/10.1163/156853701316931371.
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AbstractThe present theoretical article addresses the empirical question of whether other species, particularly chimpanzees, have the cognitive substrate necessary for experiencing theistic and otherwise non-natural (i.e., non-physical) percepts. The primary representational device presumed to underlie religious cognition was viewed as, in general, the capacity to attribute unobservable causal mechanisms to ostensible output and, in particular, a theory of mind. Drawing from a catalogue of behaviors that may be considered diagnostic of the secondary representations involved in theory of mind (or at least theory of mind precursors), important dissimilarities between humans and other species in the realms of the animate-inanimate distinction (self-propelledness versus mental agency of animate beings), imaginative play (feature-dependent make-believe versus true symbolic play), and the death concept (biological death conceptualization versus psychological death conceptualization) were shown. Differences in these domains support the claim that humans alone possess the foundational and functional representations inherent in religious experiences.
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Faesol, Achmad. "RECONSTRUCTING TOLERANCE IN EVERYDAY LIFE FOR YOUNG MUSLIMS TOWARDS INTERRELIGIOUS HARMONY." Al'Adalah 25, no. 2 (December 30, 2022): 269–80. http://dx.doi.org/10.35719/aladalah.v25i2.313.
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The level of tolerance towards non-Muslims among young Muslims today is concerning. It is because their views on religious differences have the potential to cause religious conflict. One of the studies shows that the campus as an educational institution has yet to construct conditions of religious tolerance intensively. This article examines the social construction of views on religious tolerance among educated Muslim youths using social construction analysis by Peter L. Berger and Thomas Luckman. The study results show that their intolerant views of non-Muslims are influenced by their social media, films, schoolteachers, community, and relationships. Most are worried and afraid that their faith (aqidah) will be interfered with or accused if they visit houses of worship of other religions. Some think that the visit is forbidden (haram). After the dialectical process of subjective, symbolic, and objective reality through FGDs, discussions with adherents of other religions, visits to churches, and others, they have a new understanding of religious moderation. Thus, the reconstruction effort strengthens inter-religious harmony in everyday life.
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Pharo, Lars Kirkhusmo. "Translating Non-Denominational Concepts in Describing a Religious System." Quot homines tot artes: New Studies in Missionary Linguistics 36, no. 2-3 (December 1, 2009): 345–60. http://dx.doi.org/10.1075/hl.36.2.09pha.
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Summary In an earlier article (Pharo 2007), the author investigated how Spanish ethnographer-missionaries and missionary-linguists of the Colonial period translated the concept of ‘religion’ into various indigenous Mesoamerican languages. In the present article, he concedes that “assorted Mesoamerican notions may well together, as a family of concepts, be subordinated to the abstract superior concept of ‘religion’. Other relevant modern Spanish concepts like ‘sagrado’, ‘creencia’, ‘ritual’ and ‘costumbre’ etc. can thus be studied in the dictionaries.” In particular ‘costumbre’ (“custom”, “habit”) proves to be a central word among present-day Mesoamericans, not only to circumscribe their own religious practice, but also to designate ‘religion’ as well. As a result, the author, this time, analyses Spanish concepts associated with religion – but not exclusively with Christianity, i.e., neutral religious notions are the object of the analysis – translated into Nahuatl and Yucatec as recorded in colonial period dictionaries. The general hypothesis is that the dictionaries, in particular the Vocabulario (1555 and 1571) by the Franciscan Alonso de Molina (1514–1585), constituted a pedagogical strategy of transculturation at this early stage of the mission, not a radical linguistic attempt at acculturation, in order to transmit the unfamiliar Christian notions (such as conversion) to the natives of Mesoamerica.
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Habib, Sandy. "Dying for a Cause Other Than God: Exploring the Non-religious Meanings of Martyr and Shahīd." Australian Journal of Linguistics 37, no. 3 (May 11, 2017): 314–27. http://dx.doi.org/10.1080/07268602.2017.1298395.
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Fisher-Høyrem, Stefan, and David Herbert. "“When You Live Here, That’s What You Get”: Other-, Ex-, and Non-Religious Outsiders in the Norwegian Bible Belt." Religions 10, no. 11 (November 4, 2019): 611. http://dx.doi.org/10.3390/rel10110611.
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This article presents data from our investigations in Kristiansand, the largest city in Southern Norway, an area sometimes called Norway’s ‘Bible belt’. We investigate how social media is reshaping social relations in the city, looking especially at how social order is generated, reinforced, and challenged on social media platforms. Drawing on the figurational sociology of Norbert Elias, as well as findings from research conducted among Muslim immigrants in Scandinavian cities and their response to what they perceive as the dominant media frame, we focus this article on a less visible group of outsiders in the local social figuration: young ex- and non-religious persons. The mediated and enacted performances of this loosely defined group and their interactions with more influential others provide a case study in how non-religious identities and networked communities are construed not (only) based on explicit rejection of religion but also in negotiation with a social order that happens to carry locally specific ‘religious’ overtones. With respect to the mediatization of religion we extend empirical investigation of the theory to social media, arguing that what while religious content is shaped by social media forms, in cases where religious identifiers already convey prestige in local social networks, social media may increase the influence of these networks, thus deepening processes of social inclusion for those in dominant groups and the exclusion of outsiders. In this way, platforms which are in principle open and in practice provide space for minorities to self-organise, also routinely reinforce existing power relations.
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Bt Abdul Rahman, Waheeda. "Relasi Harmonis Antar Umat Beragama Perspektif Al-Qur'an." alashriyyah 7, no. 02 (October 16, 2021): 91–107. http://dx.doi.org/10.53038/alashriyyah.v7i02.135.
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This article aims to discuss how the stability of relations between religious communities can be well and harmoniously established. The method used in this study is a qualitative method with the type of library research. The collected data is described and then analyzed. This article concludes that harmonious relationships can be created by helping each other, caring for each other, having high empathy and sensitivity to others, Muslim or non-Muslim. Tolerance between religious communities is interpreted as an attitude to be able to live with people of other religions, by having the freedom to carry out their respective religious principles (worship), without any coercion and pressure. Inter-religious harmony can be interpreted as a condition of relations between religious communities based on tolerance, mutual understanding, mutual respect, respect for equality in the practice of their religious teachings and cooperation in the life of society, nation and state.
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Scott, Michael. "Why Belief? Varieties of Religious Commitment." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 65, no. 4 (November 1, 2023): 447–57. http://dx.doi.org/10.1515/nzsth-2023-0057.
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Abstract Are religious commitments beliefs or some other kind of mental state? Do religious affirmations express beliefs or other non-doxastic attitudes? These questions have been prominent in philosophical research on the language and psychology of religion since the mid-twentieth century, but the history of interest in these topics traces back to late antiquity. In a recent paper, Tim Crane approaches these questions from the perspective of research on theories about the nature of belief. According to some accounts, he argues, the attitudes that we call religious “beliefs” do not exhibit the properties requisite for belief. He raises grounds for dissatisfaction with the proposed account of belief and cognate debates about cognitivism and non-cognitivism, and concludes by setting out a more descriptive approach as the basis for an understanding of religious attitudes. This paper argues that Crane’s argument relies on an unduly demanding theory of belief. However, the concerns that he raises about the belief status of religious commitment can be motivated – and are extensively debated – in recent research on religious faith. Crane’s characterisation of the cognitive/non-cognitive debate is also disputed. The paper concludes by raising concerns about Crane’s description of the scope of the field of religious language.
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Rudakov, A. M. "Realization of other convictions by convicted minors: organizational and legal aspects." Institute Bulletin: Crime, Punishment, Correction 13, no. 1 (May 13, 2019): 110–15. http://dx.doi.org/10.46741/2076-4162-2019-13-1-110-115.
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In the article the author actualizes the problem of narrow interpretation of the realization of the freedom of conscience and freedom of religion. The Federal Law “On Freedom of Conscience and Religious Associations”, Penal Code of the RF regulates the implementation of exclusively religious beliefs. Other convictions (political, philosophical, ideological) are mentioned in legal acts regulating various spheres of social relations, but without a single legal mechanism remain declarative. The author analyzes two directions of realization of freedom of conscience and freedom of religion by convicted minors: religious and non-religious and justifies the need to enshrine in the penal legislation an expanded interpretation of freedom of conscience and freedom of religion, the possibility of restricting them, providing for a system of protective norms; as well as political information and ideological education of minor convicts. As part of the study an interdisciplinary study of the conceptual apparatus and legal thesaurus of public relations on the implementation of freedom of conscience and freedom of religion by convicted minors serving a sentence of imprisonment was conducted, the essence of the legal terms used was investigated, aspects of the legislative technique, international standards for the treatment of convicts were investigated; there are formulated proposals to improve the legal and organizational framework for the implementation of freedom of conscience and religion of minor convicts.
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Kraybill, Jeanine. "Non-ordained." Fieldwork in Religion 11, no. 2 (April 20, 2017): 137–56. http://dx.doi.org/10.1558/firn.32964.
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The Catholic Church, constructed on an all-male clerical model, is a hierarchical and gendered institution, creating barriers to female leadership. In interviewing members of the clergy and women religious of the faith, this article examines how female non-ordained and male clerical religious leaders engage and influence social policy. It specifically addresses how women religious maneuver around the institutional constraints of the Church, in order to take action on social issues and effect change. In adding to the scholarship on this topic, I argue that part of the strategy of women religious in navigating barriers of the institutional Church is not only knowing when to act outside of the formal hierarchy, but realizing when it is in the benefit of their social policy objectives to collaborate with it. This maneuvering may not always safeguard women religious from institutional scrutiny, as seen by the 2012 Doctrinal Assessment of the Leadership Conference of Women Religious, but instead captures the tension between female religious and the clergy. It also highlights how situations of institutional scrutiny can have positive implications for female religious leaders, their policy goals and congregations. Finally, this examination shows how even when women are appointed to leadership posts within the institutional Church, they can face limitations of acceptance and other constraints that are different from their female religious counterparts working within their own respective religious congregations or outside organizations.
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Tadros, Mariz. "The Non-Muslim 'Other': Gender and Contestations of Hierarchy of Rights." Hawwa 7, no. 2 (2009): 111–43. http://dx.doi.org/10.1163/156920709x12511890014540.
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AbstractThis paper argues that religious affiliation (and not just gender) influences the hierarchy of rights attainable through Personal Status Legislation. While the context of this study is Egypt, the issue is relevant to all Arab countries in which sharia is a guiding framework for Personal Status legislation. The paper examines the way in which there has been a dichotomization of engaging with Personal Status issues for Muslims and non-Muslims with implications on the “othering” of the non-Muslim vis-a-vis Muslim Personal Status legislation. This is followed by an examination of legal cases involving Muslims and non-Muslims. The conceptual and theoretical implications of a failure to take these cases into account are explored, and in the final part of the paper, there is an analysis of the jurisprudence bases for legitimizing such a hierarchy of rights.
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Da Costa, Mariana Isabel Lopes, Ana Paula Rocha, Mónica Alexandra Domingues Jerónimo, Pedro Gaspar, Alexandra Maria Branco Da Luz, and Pascoal Moleiro. "Religiousness and sexual behaviors in young." Brazilian Journal of Health Review 6, no. 5 (September 25, 2023): 22986–99. http://dx.doi.org/10.34119/bjhrv6n5-320.
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Objective: Adolescents’ behaviors are generally influenced by socio-cultural context, including religion. To evaluate the association between religion and sexual behavior in a group of young. Methods: Questionnaire applied in 2010 to Portuguese young to evaluate sexual behaviors, comparing 4 study groups: religious; non-religious; religious and practicing; religious and non-practicing. Results: We included 2341 questionnaires, with mean age 18.5±2.35 years, and 78% were religious-young. There was no difference between genders concerning first sexual intercourse mean age (16.4±1.91 vs. 16.4±1.65 years-old, p=0.827, in male and female sex, respectively) nor number of sexual partners. Females report having forced sexual intercourse more frequently than male sex (4.3% vs. 2.2%, p=0.009). Non-religious group have more sexual transmitted infections compared to religious young (3.6% vs 2.0%, p=0.039) but there were no differences between studied groups about having sexual intercourse with active sexual transmitted infections. About other risk behaviors, male sex, non-religious and religious and non-practicing young reported more often to date more than one person at the same time, to have more unprotected sexual intercourse and to have sexual intercourse under the effect of alcohol and drugs more frequently. Conclusions: Males, non-religious and religious and non-practicing young had more risky sexual behaviors like date simultaneous partners, have unprotected sexual intercourse or under influence of alcohol or drugs.
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Mujib, Moh, A. Rachmad Budiono, Moh Fadli, and Siti Hamidah. "Authority of Religious Courts: Establishing Heirs for Non-Muslims." International Journal of Religion 5, no. 1 (January 23, 2024): 410–19. http://dx.doi.org/10.61707/zdt00775.
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The socialization of the regulation of the mayor of Surabaya, which was carried out in the Candra Kencana women's building on Kalibokor Street in Surabaya City, turned into a cross-opinion discussion between resource persons and the Lurah and Camat; in essence, the Lurah and Camat objected to signing the Certificate of Inheritance (SKAW) made by the parties. SKAW making is currently done in several ways: making itself known to the headman for Indigenous people, both Muslims and non-Muslims; notaries for Europeans and Chinese; and the Heritage Hall (BHP) for foreign eastern descendants. At first glance, it does not matter, but when the authorized institution turns out to be refused, it becomes an important issue to be discussed. For Muslims, if making SKAW. in Lurah is rejected, they can apply to the Religious Court, but for people other than Muslims (non-Muslims) who are rejected in the village or whose existence is not accepted by the intended agency because the agency asks for an authentic certificate-shaped letter, what legal remedies can be taken? Non-Muslims initially submitted SKAW. to the District Court, but based on the letter MA. No. 26/1993, it was prohibited, meaning that the District Court is not authorized to make SKAW. This caused a legal vacuum, and The Void was answered by Law No.3/2006 on religious courts by giving non-Muslims the opportunity to apply for the determination of heirs by subjecting themselves. Article 49 of the law says, "What is meant by'between people of the Muslim religion ”includes persons or legal entities that themselves voluntarily submit to Islamic law on matters under the authority of the religious courts in accordance with the provisions of this article.”
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de Witte, Marleen. "Pentecostal Forms across Religious Divides: Media, Publicity, and the Limits of an Anthropology of Global Pentecostalism." Religions 9, no. 7 (July 16, 2018): 217. http://dx.doi.org/10.3390/rel9070217.
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Scholars of Pentecostalism have usually studied people who embrace it, but rarely those who do not. I suggest that the study of global Pentecostalism should not limit itself to Pentecostal churches and movements and people who consider themselves Pentecostal. It should include the repercussions of Pentecostal ideas and forms outside Pentecostalism: on non-Pentecostal and non-Christian religions, on popular cultural forms, and on what counts as ‘religion’ or ‘being religious’. Based on my ethnographic study of a charismatic-Pentecostal mega-church and a neo-traditional African religious movement in Ghana, I argue that neo-Pentecostalism, due to its strong and mass-mediated public presence, provides a powerful model for the public representation of religion in general, and some of its forms are being adopted by non-Pentecostal and non-Christian groups, including the militantly anti-Pentecostal Afrikania Mission. Instead of treating neo-Pentecostal and neo-traditionalist revival as distinct religious phenomena, I propose to take seriously their intertwinement in a single religious field and argue that one cannot sufficiently understand the rise of new religious movements without understanding how they influence each other, borrow from each other, and define themselves vis-à-vis each other. This has consequences for how we conceive of the study of Pentecostalism and how we define its object.
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Carr, David. "RE-EXAMINATION OF THE RELATIONSHIP BETWEEN MORAL AND RELIGIOUS EDUCATION IN NON-SECULAR SCHOOLING." International Journal of Education and Religion 2, no. 1 (July 24, 2001): 165–81. http://dx.doi.org/10.1163/1570-0623-90000030.
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This article examines two contradictory patterns of reasoning that share the same (minor) premise that rival religious perspectives can authorise rationally non-negotiable moral principles. The first argument goes against separate religious or other culturally grounded moral education, because this would lead to indoctrination. The second argument indicates the impossibility of a common moral education, because moral perspectives are internally related to religious view-points. The author challenges both arguments on the grounds that religious perspectives need not lead to a non-rational approach to moral education.
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Letsas, George. "Accommodating What Needn’t Be Special." Law & Ethics of Human Rights 10, no. 2 (November 1, 2016): 319–40. http://dx.doi.org/10.1515/lehr-2016-0015.
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Abstract Liberal debates on religious accommodation have so far focused on the nature of the interest upon which the right to freedom of religion is based. Liberals who oppose religious accommodation argue that there is nothing special about religious belief. Those who defend accommodation on the other hand seek to identify some property (such as conscience or deep commitments) that both religious and non-religious beliefs can share. The article seeks to develop an argument in favor of certain types of religious accommodation that is agnostic about the nature of religious belief and whether it is special in any sense. It argues that it is a mistake to think that the question of religious accommodation, as it arises in law, must necessarily turn on arguments about freedom of religion. The principle of fairness can justify legal duties to accommodate religious (and non-religious) practices, without the need to assess the character of the practice in question or the reasons for engaging in it. The article argues further that the principle of fairness can better explain why human rights courts uphold some claims for religious accommodation as reasonable, and not others.
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Jackson, Vivienne. "‘This is Not the Holy Land’: Gendered Filipino Migrants in Israel and the Intersectional Diversity of Religious Belonging." Religion and Gender 3, no. 1 (February 19, 2013): 6–21. http://dx.doi.org/10.1163/18785417-00301002.
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Social research has highlighted the positive outcomes of religious faith and practice for integration and belonging amongst migrants of different genders. However narratives of Filipino migrants in Israel suggest that religion, gender and belonging may not go hand-in-hand. By applying Anthias’ intersectional framework of ‘translocational positionality’, a wider range of religious faith can be taken into account beyond gendered patterns amongst participants and activists in religious communities. Religious belief and gender intersect with other social locations, leading to the expression of complex orientations to belonging: where people believe they fit into the social order. Going beyond the categories of religion and gender to take in other intersections is essential in understanding the experiences of “non-organised” believers – and non-believers – as well as active religious participants.
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Day, Abby. "Researching Belief without Asking Religious Questions." Fieldwork in Religion 4, no. 1 (January 15, 2010): 86–104. http://dx.doi.org/10.1558/firn.v4i1.86.
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A unique research method was designed to answer the question “What do people believe in nowadays and how do we find out?” This approach was intended to research belief by asking non-religious questions of apparently non-religious people. The qualitative method, detailed here, produced data that led me to conclude that statements of religious affiliation are often expres-sions of “believing in belonging,” where people associate with religion to reinforce ethnic, familial or other social identities. Fieldwork issues such as informant selection, interviews and data interpretation are discussed in detail.
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AliIbasic, Ahmet. "The Place for Others in Islam." Comparative Islamic Studies 3, no. 1 (October 19, 2008): 98–123. http://dx.doi.org/10.1558/cis.v3i1.98.
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The following article deals with the place of the other in Islamic sources and law. It first elaborates general Qur‘anic principles and precedents from the early history of Islam that might serve as a theoretical basis for co-existence in Islam.
Those include co-existence as God‘s will, supremacy of justice over religious formalism, separation of legitimacy of the other, and belief in the correctness of his/her views, and less-known examples of cooperation and mutual support between the Prophet Muhammad and pagans of Mecca. The second part surveys norms of Islamic law that provide for protection of non-Muslims‘ life, property, religious freedom, legal autonomy, and social justice and security. The overall aim of the study is to show that even classical Islamic law provides solid foundation for normal functioning of multi-religious societies.
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Tilakaratne, Asanga. "Religious Diversity and Dialogue." Interreligious Studies and Intercultural Theology 4, no. 1 (April 14, 2020): 61–75. http://dx.doi.org/10.1558/isit.40152.
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With the understanding that one’s views on religious diversity shapes one’s attitude to interreligious dialogue, in this article 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.
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Mehfooz, Musferah. "Religious Freedom in Pakistan: A Case Study of Religious Minorities." Religions 12, no. 1 (January 13, 2021): 51. http://dx.doi.org/10.3390/rel12010051.
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The Islamic Republic of Pakistan is a multi-racial and multi-religious nation, with Muslims being in the majority. Its 1973 Constitution guarantees religious freedom to all religious minorities, including Christians, Hindus, and Sikhs. This is mainly because Islam itself ensures religious freedom to the whole of humanity. Unfortunately, some Muslim clerics seem to be attempting to deny religious freedom to other faiths in Pakistan. Their opposition to the plurality of faith contradicts Islamic principles. This research paper identifies such Islamic principles and examines the undesirability of the mistreatment of religious minorities in Pakistan, focusing on the arguments for and against religious freedom in Pakistan on the one hand, and the religious rights and freedoms of non-Muslim minorities from an Islamic perspective on the other. The methodology applied in this discussion is critical analysis. The conclusion drawn is that both the Constitution of Pakistan and Islam guarantee religious freedom to the country’s religious minorities. Finally, this study suggests some practical mechanisms to reconcile the different religious groups in Pakistan.
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Rahmat, Munawar, Endis Firdaus, and M. Wildan Yahya. "Creating Religious Tolerance through Quran-Based Learning Model for Religious Education." Jurnal Pendidikan Islam 5, no. 2 (December 31, 2019): 175–88. http://dx.doi.org/10.15575/jpi.v5i2.6467.
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Religious tolerance is one of the competencies listed in Indonesia higher education curriculum. There is a need to design learning model that can increase students’ religious tolerance in higher education. This study aims to produce a learning model for religious education which is based on the Quran to nurture students’ religious tolerance. To answer the problem of this study, a quasi-R&D model was chosen. This research is multi-years. In the first year (2019) a learning model was tested. The research findings showed that the lecture model was carried out in six stages: describing the Qur'anic view of the faith of adherents of non-Islamic religions; reminding students of the dangers of takfir; describing students’ common mistakes in assessing other religions; describing the main teachings of other religions correctly; searching for common denominator between Islam and other religions; and developing inclusive attitudes and religious tolerance. After being tested, this learning model has proven to be effective in increasing students' understanding of the basic teachings of other religions, in understanding of the basic teachings of Islam, in developing more robust understanding in their Islamic aqeedah, and being more inclusive and tolerant to adherents of other religions.
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Koenig, Harold G., Harvey Jay Cohen, Linda K. George, Judith C. Hays, David B. Larson, and Dan G. Blazer. "Attendance at Religious Services, Interleukin-6, and other Biological Parameters of Immune Function in Older Adults." International Journal of Psychiatry in Medicine 27, no. 3 (September 1997): 233–50. http://dx.doi.org/10.2190/40nf-q9y2-0gg7-4wh6.
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Objective: First, to examine and explain the relationship between religious service attendance and plasma Interleukin-6 (IL-6) levels, and second, to examine the relationship between religious attendance and other immune-system regulators and inflammatory substances. Methods: During the third in-person interview (1992) of the Establishment of Populations for Epidemiologic Studies of the Elderly (EPESE) project, Duke site, 1718 subjects age sixty-five or over had blood drawn for analysis of immune regulators and inflammatory factors, including IL-6 measurements. IL-6 was examined both as a continuous variable and at a cutoff of 5 pg/ml. Information on attendance at religious services was available from the 1992 interview and two prior interviews (1986 and 1989). Results: Religious attendance was inversely related to high IL-6 levels (> 5 pg/ml), but not to IL-6 measured as a continuous variable. Bivariate analyses revealed that high religious attendance in 1989 predicted a lower proportion of subjects with high IL-6 in 1992 (beta −.10, p = .01). High religious attendance in 1992 also predicted a lower proportion of subjects with high IL-6 levels in 1992 (beta −.14, p = .0005). When age, sex, race, education, chronic illnesses, and physical functioning were controlled, 1989 religious attendance weakened as a predictor of high IL-6 (beta −.07, p = .10), but 1992 religious attendance retained its effect (beta = −.10, p = .02). When religious attenders were compared to non- attenders, they were only about one-half as likely to have IL-6 levels greater than 5 ng/ml (OR 0.58, 95% CI 0.40–0.84, p < .005). Religious attendance was also related to lower levels of the immune-inflammatory markers alpha-2 globulin, fibrin d-dimers, polymorphonuclear leukocytes, and lymphocytes. While controlling for covariates weakened most of these relationships, adjusting analyses for depression and negative life events had little effect. Conclusions: There is a weak relationship between religious attendance and high IL-6 levels that could not be explained by other covariates, depression, or negative life events. This finding provides some support for the hypothesis that older adults who frequently attend religious services have healthier immune systems, although mechanism of effect remains unknown.
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Pirosa, Rosaria. "Majoritarian Epistemology on Religious Symbols. A Religiously-Based Stereotyping Technique to “Package Others’ Religious Rights”." Age of Human Rights Journal, no. 16 (June 14, 2021): 278–91. http://dx.doi.org/10.17561/tahrj.v16.6085.
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The paper will focus on a particular form of stereotyping technique which aims to narrow religious rights for non-Christian believers, moving from an exclusively Judeo-Christian epistemology on religious symbols that, no by chance, defines them as “ostensive”. According to this perspective, freedom of religion is eminently a heartfelt attitude, therefore the term “ostensiveness” is intended to emphasize not mandatory behaviors, which are conceived as a redundant way to live faith. Starting from its philosophical assumptions, the article deals with the stereotyping tools related to religion, functional to conceal the social complexity and to deny legal protection, through a legal and political concept like state neutrality. The piece seeks to show how the concept of religious right, when it cannot be declined as a majoritarian right, is rife with plural levels of intersecting stereotyping, concerning other categories of diversity like gender and ‘ethnicity’. This approach flatters each dimension and does not take into account coexisting identities within the same person, ignoring that intersectionality highlights the necessity of assessing religious diversity as fundamentally socially located. This stereotyping attitude can be traced back to the complex relationship between law and religion that provides a direct way to assess crucial issues like belonging, identity, community and authority. Law, as a cultural and non-neutral construct, regards religion as a valuable fact and worthy of legal protection since it is attributable to an individual phenomenon and as quintessentially private matter. Therefore, to assess identity or belonging in the fault lines of the interaction of law and religion means find an opportunity to legitimize targeting law related to religious diversity making it seems like a way to deal with religious ‘differences’ that cannot be assimilated. In this respect, we discuss about the radical secularist claims through a case-study, namely the “affaire Québécois” within the Canadian system, not only in a geographical sense, but in the theoretical field mapped out by religious pluralism as the focal point of the multiculturalist approach, on one hand, and the secularist revival, on the other hand.
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Jarnkvist, Karin. "Using Intersectional Perspectives in the Studies of Non-Religion Ritualization." Religions 12, no. 1 (December 22, 2020): 2. http://dx.doi.org/10.3390/rel12010002.
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In the 21st century, the Church of Sweden has lost its dominant position regarding the ritualization of births, marriages, and deaths in Sweden. Above all, name giving ceremonies, civil weddings, and civil funerals have become more common. The purpose of this article is to illustrate how intersectional perspectives can improve the understanding of the construction of non-religion in life-cycle ritualization, such as name giving ceremonies and civil funerals, performed beyond religious or non-religious organizations. This article presents the intersectional analyses of two non-religion ritual narratives as examples of how intersectional analyses could be conducted. The analysis clarifies the impact of power in non-religion ritualization, and how non-religion is constructed in relation to other discursive categories, in this case gender, sexuality, social class and nationality. The conclusion is that the use of intersectional perspectives is relevant for gaining a complex understanding of the construction of non-religion as well as knowledge of ritualization beyond religious or non-religious organizations nowadays.
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Manjoo, Rashida. "Legislative Recognition of Muslim Marriages in South Africa." International Journal of Legal Information 32, no. 2 (2004): 271–82. http://dx.doi.org/10.1017/s0731126500004133.
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Both theoretically and constitutionally, South Africa is a secular state with many religious and non-religious groupings co-existing with each other. The reality is that there is widespread observance of both religious and customary law — despite a lack of or limited recognition thereof under the apartheid government. The non-recognition of other forms of law in South Africa has had negative consequences and the remedial efforts of the present government is visible both in the area of customary law and also Muslim Personal Law, hereinafter referred to as MPL. This paper will confine itself to discussing the law reform efforts in respect of the recognition of Muslim marriages.
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Garton-Gundling, Kyle. "“Vastness and Profundity”." Religion and the Arts 28, no. 1-2 (March 27, 2024): 196–219. http://dx.doi.org/10.1163/15685292-02801007.
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Abstract Scholars have often struggled to define the boundaries between sublime and religious experiences, but research tends to agree that sublimity is rational while religious experience is non-rational. However, this view receives a challenge from key texts in science fiction. In the texts I examine, contrary to prevailing views, sublimity turns mystical, while new religions become rational. Furthermore, religion and sublimity relate uneasily, as opposite poles that are distinct from but necessary to one another, with different texts emphasizing one while marginalizing, but not erasing, the other. I explore four authors, two of whom—Arthur C. Clarke and Liu Cixin—emphasize sublimity while relegating religion, while the other two—Robert A. Heinlein and Octavia E. Butler—focus on a fictional religion while subordinating the sublime. Taken together, these texts reveal the ambivalent interdependence of rational and non-rational states of mind in ways that could promote better understanding between religious and non-religious perspectives.
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Saepullah, Usep. "The Inter-Religious Marriage in Islamic and Indonesian Law Perspective." Jurnal Ilmiah Peuradeun 7, no. 1 (January 30, 2019): 43. http://dx.doi.org/10.26811/peuradeun.v7i1.317.
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The phenomenon of inter-religious marriage is problematic, controversial, and resulted debate among Muslim and non-Muslim relationship in Indonesia. It also not only becomes the social conflict among Muslim and non-Muslim couples, but also pro and contra among the others such as family and society. In the classical Islamic marriage law discourse (fiqh al-munakahat), there are two kinds of inter-religious marriage, namely marriage between Muslim men with non-Muslim women and marriage between non-Muslim men with Muslim women. Some Muslim scholars said that Muslim men allowed marrying non-Muslim women and non-Muslim men prohibited marrying Muslim women, which the reason is based on the concept of polytheists and the group of experts (Kitabiyyah). In contrast, some Muslim scholars in Indonesia rejected inter-religious marriage based on the reason that it has been changed and regulated under Marriage Law Number 1 of 1974 and President Regulation Number 1 of 1991 on Islamic Law Compilation. One the one hand, the phenomenon of inter-religious marriage is an interesting phenomenon in the society and on the other hand it will become the legal implication to the inheritance and children care rights in Islamic and Indonesian law perspective. Therefore, the aim of this paper is to examine comprehensively about the legal status of inter-religious marriage in Islamic and Indonesian law perspective, including its legal implication to the inheritance and children care rights.
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Kafarov, Telman Emiralievich. "Love in Comparative Religious Studies (Islam and Other Faiths)." Islamovedenie 13, no. 1 (March 30, 2022): 33–49. http://dx.doi.org/10.21779/2077-8155-2022-13-1-33-49.
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The article is devoted to the issue of love, which lacks interpretation in Islam, since the lat-ter belongs to the masculine worldview with the ritual and collective principle dominating, while the personal-subjective, rational and motivational aspects remain less expressed and investigated. The main reason for this is Islam’s fixation on slavish submission present both in the etymology of the word “Islam” and in its content, which allegedly leaves little room for love in all its manifestations. The article shows that submission in the religious sense means the highest degree of trust, love and human freedom, through which various forms of human dependence are overcome. It is proved that the context of love is in the basis of all religions of revelation and Islam is no exception. It is present in all versions of Islam; the Qur'an and the Sunna contain unambiguous imperatives regarding love for God and for one’s neighbours.The greatest importance is attached to love in Sufism, which is called the “religion of love”. The author grounds the necessary to distinguish between confessional and existential dimensions of love: according to the former, only love for God can be true and complete, while all human dimensions of love are derived from it. However, this statement that is true in the confessional dimension, contradicts the logic of modern cultural pluralism, since it denies the right to real, true love to people of a secular, non-religious worldview and does not fit into the framework of the constitutional norm of the freedom of conscience. The author also attempts to ap-ply the ancient concept of agape love to the Islamic worldview.
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Balogun, Adeyemi. "“When Knowledge is there, Other Things Follow”: The Muslim Students’ Society of Nigeria and the Making of Yoruba Muslim Youths." Islamic Africa 10, no. 1-2 (June 12, 2019): 127–52. http://dx.doi.org/10.1163/21540993-01001005.
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Among the religiously mixed Yoruba people of southwest Nigeria, the knowledge and values involved with being a Muslim are taught by both Muslim clerics in Qurʾanic schools and modern madrasas and by non-scholarly Muslims in different contexts. While some research has focussed on Yoruba clerics, little is known about the teaching initiatives of other Muslims. An important movement led by ordinary Muslims is the Muslim Students’ Society of Nigeria (mssn), formed in 1954 to provide guidance to Muslim students in a predominantly non-Muslim educational environment. Since the 1950s, the mssn has engaged young Muslims in a series of socio-cultural, educational and religious activities aimed at encouraging young Muslims to engage with Islam, but which also equips them with the socio-economic skills necessary to operate in a modern, mixed religious world.
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Chornopiska, V. "Administrative and legal status of religious organizations in Ukraine: structure and features of its elements." Uzhhorod National University Herald. Series: Law, no. 68 (March 24, 2022): 205–10. http://dx.doi.org/10.24144/2307-3322.2021.68.35.
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The article characterizes the administrative and legal status of religious organizations in Ukraine, defines its structure and features of its elements. It was found that the administrative and legal status of a religious organization is a complex polystructural category that reflects the system of legally established and guaranteed by the state rights, responsibilities of religious organizations in relations with public authorities, legal personality of religious organizations, administrative and legal guarantees and protection of the legal capacity of these organizations and their responsibilities to profess and disseminate religious beliefs and teachings, to oppose other participants in public relations in case of violation of the rights of religious organizations, and the state, including public administration bodies on the other hand, to control the rule of law this process, eliminate violations of citizens' rights by religious organizations.
The following characteristics of the legal status of a religious organization as a participant in administrative relations: non-entrepreneurial nature and non-profit organizational unity, state registration, property separation, the ability to protect their rights in public law, challenge actions and decisions of public authorities, be a plaintiff in court, to carry out activities to satisfy the religious rights and interests of believers and to spread religious beliefs and disciples.
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Gennerich, Carsten. "Konfessionslosigkeit im Jugendalter." Zeitschrift für Pädagogik und Theologie 66, no. 3 (September 1, 2014): 232–43. http://dx.doi.org/10.1515/zpt-2014-0306.
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Abstract The article reports empirical findings about religious attitudes and values of non-denominational adolescents in Germany. The results show that these adolescents prefer categories of the natural sciences to describe their experiences of self and world. Non-personal images of God and an open semantic of spirituality are preferred over more conventional religious forms. Furthermore, they prefer more than other adolescents values of achievement, hedonism, stimulation and self-determination. Based on these results conclusions for religious education are drawn.