Academic literature on the topic 'Religion and belief'
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Journal articles on the topic "Religion and belief"
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Jyotis, Pradeep. "Humanist, Pluralist, and Dialogical Concepts in Hindu Theology." International Journal of Multidisciplinary Sciences 1, no. 3 (October 31, 2023): 266–73. http://dx.doi.org/10.37329/ijms.v1i3.2739.
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The aim of this research is to describe humanist, pluralist, and dialogical concepts in Hindu theology. The method used is qualitative with a descriptive approach. Human life cannot be separated from the beliefs he holds. These beliefs generally take the form of religion (organized religion). Outside of that, it is often called belief or original religion (native religion). Whatever the name, it all pivots on belief in the Almighty God, who is called by various names. This belief becomes the guidance of life for a person and their group. Religious teachings provide enlightenment and direction in life to their adherents. In living together in society, there are various religions and/or beliefs, and each religion or belief has differences, especially regarding faith (sraddha), the way to connect oneself to Him, and ethics. These differences give color and color to religious life in society. However, they have similarities in certain aspects, for example, regarding humanity.
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Fahruddin, Muhammad Husni, Mahmutarom Mahmutarom, and Ramon Nofrial. "Legal Reconstruction of Freedom of Religion and Belief Principle in Ensuring a Just Legal Treatment." Scholars International Journal of Law, Crime and Justice 6, no. 02 (February 23, 2023): 127–33. http://dx.doi.org/10.36348/sijlcj.2023.v06i02.011.
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This study aims to analyze and find weaknesses in regulations and carry out reconstruction of regulations on freedom of religion and belief in ensuring fair legal treatment in empirical-Juridical Research. The results of the research show that the regulations on freedom of religion and belief in guaranteeing fair legal treatment by realizing legal protection for adherents of religions and minority beliefs are not yet fair as there is still discrimination that occurs to minorities, therefore reconstructing Article 1 of Law Number 1/PNPS/1965 concerning the prevention, abuse, and/or blasphemy of religion and Reconstructing the Law of the Republic of Indonesia Number 1 of 2023 (which will take effect after three years from the date of promulgation or three years after January 2, 2023), Concerning the Criminal Code specifically in Chapter VII concerning Crimes Against Religion, Beliefs, and Religious or Belief Life, Article 300 reads: "Any person in public who" is reconstructed becomes "everyone who" commit acts of a hostile nature; express hatred or hostility; or incitement to violence, or discrimination, against religion, other people's beliefs, groups, or groups on the basis of religion or belief in Indonesia, shall be punished with imprisonment for a maximum of 3 (three) years or a maximum fine of category IV.
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Prayogo, Bagus Edi. "Pros and Cons of Removing the Religion Column in Indonesian Identity Cards (Analysis of the Impact and Regulation on Human Rights)." Contemporary Issues on Interfaith Law and Society 1, no. 2 (July 31, 2022): 131–56. http://dx.doi.org/10.15294/ciils.v1i2.58146.
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The removing of the religious column on the national identity card raised pros and cons. has begun. In one side, there are many beliefs cannot be accommodated by the administration system in religion colomn, but in the other sides, the provision of the beliefs protection instead if religion is still bias. This study aims to analyze the pros and cons of removing of religion identity at the national identity card. The method used at this study is literature study with some comparative analysis of laws and regulations concerning the freedom of religion and belief both national and international legal system. The study found that initially, the aim of removing the religion column was to accommodate the rights of adherents of beliefs, which began to spread to the idea of eliminating the religion column for all religious communities in Indonesia. This study also found that after the issuance of the Constitutional Court decision No. 97/PUU-XIV/2016, adherents of a belief can list their belief in the column of religion on their identity cards. The decision claimed to recognize and include religious beliefs as a new identity column on the KTP is a significant development of the government's commitment to guaranteeing equal rights for all Indonesian people regardless of diversity of religions and beliefs. Furthermore, guarantees for freedom of religion and belief are strictly regulated in Article 28 E and 29 paragraph (2) of the 1945 Constitution. In addition, these guarantees are also regulated in the Law on Human Rights and the ICCPR.
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Wasisto, Muhammad Adiz. "Deconstructing the Privileged Status of Religion over the Status of Belief as the Root of Discrimination towards Kejawen Community." Jurnal Sosiologi Agama Indonesia (JSAI) 5, no. 1 (March 31, 2024): 135–59. http://dx.doi.org/10.22373/jsai.v5i1.4398.
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The Kejawen community, recognized as a belief system rather than a formal religion, faces systemic discrimination in Indonesia. This distinction underpins the country's recognition of its political and legal status, thereby impeding the rights of Indigenous practitioners, including Kejawen followers. Several factors contribute to this systemic discrimination: the Western conception of religion, the dichotomy between religion and belief enshrined in Article 29 of the 1945 Indonesian Constitution, the narrow definition of religion by the Indonesian Department of Religion, the association of indigenous beliefs with communism post-1965, and the application of blasphemy laws aimed at "purifying" religion while sidelining belief systems. This study aims to explore the discriminative dynamics against Kejawen within the binary framework of religion versus belief through qualitative research and critical discourse analysis. It seeks to uncover the ambiguity surrounding the concept of religion in Indonesia, drawing on a wide range of sources, including historical narratives, academic studies, relevant legislation, and judicial rulings. This research indicates a significant bias rooted in the differentiation between "religion" and "belief," primarily originating from Western perspectives on religion. This bias has led to the marginalization of Kejawen and other similar spiritual practices, which are often viewed as lesser compared to world religions.
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Harahap, Indra, and Lidia Afni. "PANDANGAN MASYARAKAT SEI KEPAYANG TERHADAP ILMU PERBANDINGAN AGAMA." Studia Sosia Religia 5, no. 1 (June 7, 2022): 30. http://dx.doi.org/10.51900/ssr.v5i1.12171.
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<em>Religion and religious life are inseparable elements of human life and the cultural system of mankind. Since the beginning of human culture, religion and religious life have been symptomatic in life, even giving the style and form of all cultural behavior. Religion and religious behavior grow and develop from a sense of human dependence on supernatural powers that they feel as the source of their life. Comparative Religion Science is a science that studies the origin of the formation of a religion, the characteristics and structure of a religion as well as what problems are contained in that religion. It is also stated that, Comparative Religion is a branch of science that has an effort to investigate the symptoms and understand the religious aspects or attitudes of a belief as well as its relationship with other religions including similarities and differences. Thus, it will be possible to compare a religion/belief with other religions/beliefs with the aim of recognizing various religions/beliefs and also being able to mediate between the problems that exist in the religious community. So far, the people of Sei Kepayag are still very layman and most of them do not know or even know nothing about Comparative Religion.</em>
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Muñoz-García, Antonio, and Mª Dolores Villena-Martínez. "Sustainable Behavior among Spanish University Students in Terms of Dimensions of Religion and Spirituality." Sustainability 12, no. 2 (January 8, 2020): 470. http://dx.doi.org/10.3390/su12020470.
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Although previous research projects have highlighted the pro-environment and pro-sustainability attitudes of traditional spirituality and religions, there is a lack of studies that explore the way in which expressions of different types of religion and spirituality, as well as measures of belief and non-belief, are related to the evocation of sustainable behaviors. This study, conducted with emerging adults, analysed the relationships between measures of the image of God, religious orientation, the importance of religion and spirituality, religious/spiritual experience, paranormal beliefs and non-belief (religious, spiritual and atheism), as well as altruistic, frugal, environmentally-friendly and equitable behaviors. The results were found to be consistent with the pro-environment character attributed to religion, as well as non-traditional forms of spirituality, indicating their link with sustainable behavior, particularly the measures focusing on belief/non-belief. They also highlighted an effect of the measures of religion/spirituality, indicating the benefit of using multivariate approaches of a qualitative and quantitative nature.
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Williams, Richard N., Carl B. Taylor, and Wayne J. Hintze. "The Influence of Religious Orientation on Belief in Science, Religion, and the Paranormal." Journal of Psychology and Theology 17, no. 4 (December 1989): 350–56. http://dx.doi.org/10.1177/009164718901700405.
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This study examines the relationships among belief in science and in religion and various paranormal beliefs. Tobacyk and Milford (1983) included religious beliefs in a multidimensional scale of belief in the paranormal, reasoning that religion and the paranormal constitute one end of a bipolar dimension, while belief in science defines the other pole. The present study employed the Tobacyk and Milford scales, the Allport and Ross (1967) Religious Orientation Scale, and newly constructed scales of belief in science and astrology. These scales were administered to a total sample of 260 college undergraduates drawn from both a large church-owned university and from a large state university. It was found that religious orientation influenced reported belief in science, religion, and the paranormal. Traditional religious beliefs were not consistently related to paranormal beliefs. Religion and the paranormal do not seem to define one end of a science/paranormal belief continuum. It is argued that belief in religion, science, and the paranormal are three separate, independent dimensions.
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Manese, Rohit Mahatir. "Pembatasan Kebebasan Beragama Dan Berkeyakinan Di Indonesia Serta Implikasinya." Societas Dei: Jurnal Agama dan Masyarakat 8, no. 1 (April 26, 2021): 85–107. http://dx.doi.org/10.33550/sd.v8i1.209.
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This article aims to describe caused the restriction of religion and belief freedom and its implications in Indonesia. The author’s argument on the ownership that limitation of the religion and belief freedom in Indonesia which have mainstreams about religious values and blasphemy. It causes diversity in Indonesia to limited pluralism experience. With the perspective of pluralism, limiting the religion and belief freedom is carried out by the state makes ancestral religions which is not declared as official religions. Apart from making the state that recognizes only six religions, this statement contradicts the Universal Declaration of Human Rights (UDHR) and the International Covenant. By using the literature review method, this article finds that the religion and belief freedom in Indonesia experiences delimited pluralism so this condition brings to negotiated on ancestral religions and intolerance to minority groups. Keywords: Freedom of Religion and Belief; Religious Value; Delimited Pluralism; Discrimination; Intolerance.
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Zhang, Chunni, Yunfeng Lu, and He Sheng. "Exploring Chinese folk religion: Popularity, diffuseness, and diversities." Chinese Journal of Sociology 7, no. 4 (October 2021): 575–92. http://dx.doi.org/10.1177/2057150x211042687.
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Folk religion, as the basis of the religious landscape in traditional China, is a highly syncretic system which includes elements from Buddhism, Daoism, and other traditional religious beliefs. Due to the shortcomings of denomination-based measurement, most previous social surveys have documented a very low percentage of folk religion adherents in China, and found almost no overlapping among religious beliefs. This study offers a quantitative portrait of the popularity, the diffuseness, and the diversity of Chinese folk religion. With the improved instruments in the 2018 China Family Panel Studies, we first observe that nearly 50% of respondents claim to have multiple (two or even more than three) religious beliefs and the believers of folk religion account for about 70% of the population. By using latent class analysis, this article explores the pattern of inter-belief mixing and identifies four typical classes of religious believers: “non-believers and single-belief believers”, “believers of geomancy”, “believers of diffused Buddhism and Daoism”, and “believers embracing all beliefs”. Finally, we find that the degree of commitment varies across these religious classes. Believers of folk religion are found to be less committed than believers of Western institutional religions, but as committed as believers of Eastern institutional religions.
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ZAMULINSKI, BRIAN. "Rejoinder to Mawson." Religious Studies 40, no. 3 (August 11, 2004): 365–66. http://dx.doi.org/10.1017/s0034412504007115.
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In reply to Mawson, I accept that each and every religion includes the self-referential belief that it is true. I seek to show that this admission does not entail that the rest of the beliefs of religions track the truth or that they are not better explained through the religion-as-fiction hypothesis. If that hypothesis is well-grounded, it gives us good reason not to take arguments for religions' non-self-referential beliefs seriously.
Dissertations / Theses on the topic "Religion and belief"
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Kiviorg, Merilin. "Freedom of religion or belief : the quest for religious autonomy." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:6c5916d8-d69d-4f2d-91e5-a5586f8abd4b.
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In this thesis it is argued that while the concept of freedom of religion or belief itself is opaque and difficult to define, the right to religious freedom must contain certain basic factors – most importantly the right to individual (religious) autonomy. The individual autonomy approach is seen here as providing the necessary rationale for the protection of freedom of religion or belief. This rationale is not cemented in stone in the practice of the Convention and this has caused the Court to lose its focus on individual freedom. It is a dangerous tendency. It allows the focus to be placed on the role of the State and leaves freedom of religion or belief to be heavily affected by politics and fluctuating social attitudes. In this regard, this thesis looks for the meaning and scope of individual and collective religious autonomy and how it is and ought to be represented in the practice of the European Court of Human Rights. It is the aim of the author to contribute to a clearer and more principled understanding of Article 9 of the ECHR. The right to individual autonomy is thought to be able to provide the necessary focus for the European Court of Human Rights in creating a more robust framework for the protection of freedom of religion or belief different from current Court practice which shows inconsistency in its reasoning and theoretical chaos. This lack of clarity has also contributed to freedom of religion or belief being a relatively weak right. It is explored here as to how the principle of autonomy (as developed in this thesis) relates to other principles provided by the Court, namely the principle of State neutrality, pluralism and the effective protection of rights, but also the margin of appreciation and the autonomy of religious communities. The individual autonomy centred theoretical framework in the first part of the thesis will be engaged to analyse the conflict in the triangle of state-individual-community explored in the second part.
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Crowder, C. G. "Belief, unbelief and Wittgensteinian philosophy of religion." Thesis, Swansea University, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.636328.
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The interpretations of religious belief associated with philosophers in the Wittgensteinian tradition are widely misunderstood, as are the corresponding - but less well-known - interpretations of atheism. Instead of being a theory about autonomous 'language games', the Wittgensteinian approach is, in fact, a means of securing perspicuous representations of the relations between language and human practices; and the discourses of belief and unbelief are as rooted in our natural and cultural histories as any others. Foundationalist philosophers of religion isolate the discourses of belief and unbelief from human lives, both in describing the conflict between belief and unbelief and in attempting to arbitrate between the two. Assuming that metaphysical theism and atheism are fundamental to belief and unbelief, they advance a cognitivist and propositionalist analysis of both phenomena which is sometimes incoherent, and almost always impoverishing. Similarly, assuming that the conflict between belief and unbelief is a 'factual' one, they advocate ways of resolving it which betray a misunderstanding of the character of the conflict as it occurs in the lives of believers and atheists. The design argument, past and present, is a case in point: natural theology and natural atheology prove to be alike in misrepresenting perspectives upon the world as inferences drawn from it. Hume's Dialogues demonstrate the sheer irrelevance of the latter to the conflict between belief and unbelief, and compel us to reflect upon that conflict in different ways.
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Gilbert, Howard J. "The right to freedom of belief : a conceptual framework." Thesis, University of Essex, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327069.
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Kingston, John Louis James. "Choice and religious belief." Thesis, Heythrop College (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325610.
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Najle, Maxine Belén. "ANALYSIS OF AUTOMATIC JUDGMENTS OF RELIGIOUS BELIEF." UKnowledge, 2019. https://uknowledge.uky.edu/psychology_etds/161.
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The measurement of religious belief has some social desirability concerns that make the development of an implicit measure of religiosity advantageous. Currently, there are few options for implicitly measuring religious belief. This study attempted to add to this literature by analyzing the automatic judgements of religious belief through the use of an implicit measure known as the MouseTrack task, allowing for the measurement of latency in the expression of these beliefs as well as the certainty of these beliefs by tracking the path taken during the decision process. A sample of 121 undergraduates was recruited from the UK SONA subject pool. Desired religious variance was not achieved in the sample, making interpretation of results difficult. Detailed breakdowns of these path analyses are given. Key trends in findings are discussed.
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Altmann, Mischa, Aniko Bunta, and Olivier Mazimpaka. "Religion & Sustainability : The Contribution of Religious Belief in Moving Society Towards Sustainability." Thesis, Blekinge Tekniska Högskola, Sektionen för ingenjörsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:bth-4247.
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Behaviour change initiatives have largely failed in communicating the urgency of the sustainability challenge to the public and thus generate achange of behaviour. Religious communities have achieved remarkable behaviour change in situations where non-faith-based communication failed (Palmer and Finlay 2003). This paper explores what Christian belief contributes to moving society towards sustainability through the lens of the Framework for Strategic Sustainable Development (FSSD). We focus on three themes: (1) the definition of sustainability, (2) the religious motivation for and (3) actions towards sustainability. A number of religious leaders are interviewed and the religious community surveyed. Findings show that religious concepts such as stewardship and the Golden Rule are key motivations for can give guidance on sustainability. However, these concepts are not consciously exploited. Further more, both religious leaders and people lack a full understanding of sustainability and are not strategic about moving towards sustainability. We conclude that religious communities could greatly benefit from adopting a strategic sustainable development (SSD) approach.
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Macey, Marie, Alan Carling, and Sheila M. Furness. "The Power of Belief? Review of the Evidence on Religion or Belief and Equalities in Great Britain." University of Bradford, 2009. http://hdl.handle.net/10454/4394.
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yesA new legal framework has been developed in Great Britain over the last ten years which protects individuals against unfair treatment on the grounds of their religion or belief. This framework regards all the major faith groups, secular belief systems (such as Humanism or Atheism), and non-belief on formally equal terms. There has also been a rapid growth of research interest in religion/belief in contemporary scholarship on equalities. This report provides a critical overview of this extensive research base relating mainly to England, Scotland and Wales up until 2008.
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Andrejc, Gorazd. "From existential feelings to belief in God." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/10262.
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The question of the relation between religious experience and Christian belief in God is addressed in radically different ways within contemporary theology and philosophy of religion. In order to develop an answer which avoids the pitfalls of the ‘analytic perception model’ (Alston, Yandell, Swinburne) and the ‘overlinguistic’ model for interpreting Christian religious experience (Taylor, Lindbeck), this thesis offers an approach which combines a phenomenological study of feelings, conceptual investigation of Christian God-talk and ‘belief’-talk, as well as theological, sociological and anthropological perspectives. At the centre of the interpretation developed here is the phenomenological category ‘existential feelings’ which should be seen, it is suggested, as a theologically and philosophically central aspect of Christian religious experiencing. Using this contemporary concept, a novel reading of F. Schleiermacher’s concept of ‘feeling’ is proposed and several kinds of Christian experiencing interpreted (like the experiences of ‘awe’, ‘miracle of existence’, ‘wretchedness’, and ‘redeemed community’). By way of a philosophical understanding of Christian believing in God, this study offers a critical interpretation of the later Wittgenstein’s concept of ‘religious belief’, combining Wittgensteinian insights with Paul Tillich’s notion of ‘dynamic faith’ and arguing against Wittgensteinian ‘grammaticalist’ and ‘expressivist’ accounts. Christian beliefs about God are normally life-guiding but nevertheless dubitable. The nature of Christian God-talk is interpreted, again, by combining the later Wittgenstein’s insights into the grammatical and expressive roles of God-talk with Merleau-Ponty’s emphasis on linguistic innovation and Roman Jakobson’s perspective on the functions of language. Finally, the claim which connects phenomenological, conceptual and theological strands of this study is a recognition of a ‘religious belief-inviting pull’ of the relevant experience. Christian religious belief-formation and concept-formation can be seen as stemming from ‘extraordinary’ existential feelings, where the resulting beliefs about God are largely but not completely bound by traditional meanings.
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Ellis-Jones, Ian. "Beyond the Scientology case : towards a better definition of what constitutes a religion for legal purposes in Australia having regard to salient judicial authorities from the United States of America as well as important non-judicial authorities /." University of Technology, Sydney. Faculty of Law, 2007. http://hdl.handle.net/2100/404.
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The aim of this thesis is to formulate a better definition of religion for legal purposes than the formulation arrived at by the High Court of Australia in the 1983 decision of Church of the New Faith v Commissioner of Pay-roll Tax (Vic). In that case, known in Australia as the Scientology (or Church of the New Faith) case, two of five justices of the High Court of Australia considered belief in a supernatural Being, Thing or Principle to be an essential prerequisite for a belief system being a religion. Two other justices stated that if such belief were absent it was unlikely that one had a religion. There are major problems with the High Court’s formulation in the Scientology case. First, it does not accommodate a number of important belief systems that are generally regarded as being religious belief systems, even though they do not involve any notion of the supernatural in the sense in which that word is ordinarily understood. Secondly, the Court provided little or no guidance as to how one determines whether a particular belief system involves a supernatural view of reality. The guidance that was given is ill-conceived in any event. Thirdly, it is philosophically impossible to postulate a meaningful distinction between the “natural” and the supposedly “supernatural” in a way that would enable the courts and other decision makers to meaningfully apply the “test” enunciated by the Court. The thesis combines a phenomenological approach and the philosophical realism of the late Professor John Anderson with a view to eliciting those things that permit appreciation or recognition of a thing being “religious”. Ultimately, religion is seen to comprise an amalgam of faith-based ideas, beliefs, practices and activities (which include doctrine, dogma, teachings or principles to be accepted on faith and on authority, a set of sanctioned ideals and values in terms of expected ethical standards and behavior and moral obligations, and various experientially based forms, ceremonies, usages and techniques perceived to be of spiritual or transformative power) based upon faith in a Power, Presence, Being or Principle and which are directed towards a celebration of that which is perceived to be not only ultimate but also divine, holy or sacred, manifest in and supported by a body of persons (consisting of one or more faithxvii based communities) established to give practical expression to those ideas, beliefs, practices and activities. The new definition is tested against 3 very different belief systems, Taoism (Daoism), Marxism and Freemasonry.
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Yohanis, Yakob James. "The implications of Christian teachers' faith perspectives for the teaching of World Religions : a study of Religious Education teachers in Controlled schools in Northern Ireland." Thesis, Queen's University Belfast, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.676496.
Full textBooks on the topic "Religion and belief"
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M, Stein Samuel, and Black D. M. 1941-, eds. Beyond belief: Psychotherapy and religion. London: Karnac Books, 1999.
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Christians in Science (Great Britain). Science & Christian belief. Exeter: Paternoster Press, 1989.
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1957-, Morgan David, ed. Religion and material culture: The matter of belief. London: Routledge, 2009.
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Logan, Beryl. A religion without talking: Religious belief and natural belief in Hume's philosophy of religion. New York: P. Lang, 1993.
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1939-, Hicks David, ed. Ritual and belief: Readings in the anthropology of religion. 2nd ed. Boston: McGraw Hill, 2001.
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Stefon, Matt. Judaism: History, belief, and practice. New York: Britannica Educational Pub. in association with Rosen Educational Services, 2012.
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Madut-Kuendit, Lewis Anei. The Dinka religion: (their belief system). Juba, South Sudan: Universal Printers Company Ltd., 2013.
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Annual Interdisciplinary Postgraduate Research Conference (4th 5th June 2013 Department of Classics, University of Leeds, Leeds, England). Religion and belief: A moral landscape. Newcastle upon Tyne: Cambridge Scholars Publishing, 2014.
Find full textBook chapters on the topic "Religion and belief"
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Hughes, Aaron W., and Russell T. McCutcheon. "Belief." In Religion in 50 Words, 26–31. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140184-5.
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Plunkett, John, Ana Parejo Vadillo, Regenia Gagnier, Angelique Richardson, Rick Rylance, and Paul Young. "Religion and Belief." In Victorian Literature, 98–122. London: Macmillan Education UK, 2012. http://dx.doi.org/10.1007/978-0-230-35701-3_5.
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Orlin, Lena Cowen. "Religion and Belief." In The Renaissance, 94–120. London: Macmillan Education UK, 2009. http://dx.doi.org/10.1007/978-1-137-04594-2_5.
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Matthews, Steven. "Religion and Belief." In Modernism, 118–40. London: Macmillan Education UK, 2008. http://dx.doi.org/10.1007/978-1-137-06879-8_5.
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Chiba, Kaeko. "Religion and belief." In The Japanese Tea Ceremony – An Introduction, 56–68. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003248668-4.
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Bainbridge, Simon. "Religion and Belief." In Romanticism, 114–47. London: Macmillan Education UK, 2008. http://dx.doi.org/10.1007/978-1-137-11386-3_5.
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Tinker, Hugh. "Religion and Belief." In South Asia: A Short History, 62–79. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19856-6_4.
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Black, Jeremy, and Donald M. MacRaild. "Religion and Belief." In Nineteenth-Century Britain, 276–99. London: Macmillan Education UK, 2003. http://dx.doi.org/10.1007/978-1-137-10239-3_16.
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Lewis, H. D. "Religion and Belief." In Our Experience of God, 21–40. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003197140-1.
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Possamai, Adam, and David Tittensor. "Non-belief." In Religion and Change in Australia, 111–24. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003255338-7.
Full textConference papers on the topic "Religion and belief"
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Morris, T., and R. Morris. "Old Believers of Oregon: economics, religion and language." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-81-88.
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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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Nguyen, Son Nam. "Trends in Law on Freedom of Belief and Religion in Vietnam." In Proceedings of the 5th Annual International Conference on Social Science and Contemporary Humanity Development (SSCHD 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/sschd-19.2019.50.
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Ekroth, Gunnel. "What we would like the bones to tell us: a sacrificial wish list." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-04.
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Animal bones comprise the only category of evidence for Greek cult which is constantly significantly increasing. The use of ever more sophisticated excavation methods demonstrates the importance of zooarchaeological material for the study of Greek religion and how such material can throw light on texts, inscriptions and images, as the animal bones constitute remains of actual ritual actions and not mere descriptions or representations of these actions. This paper outlines some areas where the zooarchaeological evidence may be of particular pertinence, for example, in elucidating the complex and idiosyncratic religious terminology of shares of sacrificial victims mentioned in sacred laws and sacrificial calendars, or in providing a context for a better understanding of the representations of animal parts on Attic vases. The role of meat within ancient Greek society, the choice of sacrificial victims and the handling of “non-sacrificable” animals such as game, dogs and equids within Greek cult can also be clarified by comparisons with the animal remains.
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Ratnaningsih, E. "Religion and Belief in the Constitutional Court Verdicts and its Implications for Sustainability of Indigenous People Belief in Indonesia." In Proceedings of The 1st Workshop Multimedia Education, Learning, Assessment and its Implementation in Game and Gamification, Medan Indonesia, 26th January 2019, WOMELA-GG. EAI, 2019. http://dx.doi.org/10.4108/eai.26-1-2019.2283277.
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Sima, Adriana. "A PHILOSOPHICAL VIEW OF GOD, FAITH AND UNBELIEF IN 21ST CENTURY SOCIETY." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs03.03.
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Faith in God also enables individuals to make sense of their lives in the midst of chaos and to find meaning and purpose in life�s challenges, a sense of peace and security, especially during difficult times, It can provide hope for a brighter future and a sense of assurance that no matter what life throws our way, God is always with us, knowing that God will never leave them and that He has a plan for their lives. The debate on creation versus evolution is an ongoing, heated debate that has been going on for many years. The debate is between those who believe that God created the universe and those who believe that evolution is the process by which the universe was created. Creationists believe that the Bible is literal and that God created the world in six days. Evolutionists believe that the universe developed over billions of years through natural processes. The debate is ongoing because there is no clear answer to the question of how the universe was created. The evidence for both sides is inconclusive, with no one side able to definitively prove their point of view. The issue of faith and unbelief in God in 21st century society is a complex one. It is important to remember that everyone has the right to make their own decisions when it comes to their beliefs and that there is no one right answer, the important thing is to respect the beliefs of others, no matter what they may be. Alternative sources of spiritual guidance, such as meditation, mindfulness and yoga can take the place of a higher, omniscient and omnipresent Being to whom are attributed all the positive traits that he imprints on people in the form of moral and ethical values, without denying the positive aspects that they have on the human mind and on physical well-being? Therewith, the internet has provided access to a variety of religious perspectives, so more people are exposed to different beliefs and the idea of religious diversity. There is also a growing sense of skepticism about faith among many people. With the rise of science and the prevalence of �fake news�, people are increasingly questioning the validity of religious claims. In the last 10 years, with the emergence of several types of manifestations, several surveys have been conducted in many countries of the world regarding belief in God, the weight of religion in everyday life and people's attitude toward faith. The results were surprising because it could be observed that more and more people perceive the relation to faith and to the Divinity in a completely different way than in the previous centuries. Given the above, it is necessary to try to find answers to some questions that may give us a better understanding of the human-Divinity relationship in the society of the 21st century. Does today's society still believe in God and the moral laws promoted by the church? When and why did people begin to give up belief in God? Why is there a growing sense of skepticism about faith? Are people now more likely to question the traditional beliefs? Do people belive in God in 21st century society or this is the century of unbelif and theism? 21st century society - a society of faith in God, a society of unbelif or a society of atheism? Faith in God remains a powerful force in the world today?
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Leaman, Oliver. "TOWARDS AN UNDERSTANDING OF GÜLEN’S METHODOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/dxqa9908.
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There is an apparent paradox at the heart of the Gülen approach. On the one hand there is a determination to present a version of Islam that is rational, inclusive, progressive and toler- ant. The broad aim is to show Islam to be a universal faith, one that has no difficulties in coexisting with other religions and indeed with those who have no religion at all. On the other hand, Islam is definitely portrayed as the superior form of belief, often because it is seen as incorporating in the best possible ways rational and spiritual virtues present in many other approaches to understanding the nature of the world. Yet how can Islam be represented as one among many and also as the first among many? This interesting feature of the Gülen methodology is shown to rest on a basic aspect of the Hanifi/Murji’i theological approach, which can also be seen as paradoxical. The inability to define precisely the nature of belief and who is a believer suggests an uncertainty about what the Muslim actually believes in. It also implies a difficulty in identifying who is a Muslim and who is not, and that might be regarded as a basic issue in religion. The lack of definition in the Hanafiyya is precisely its strength. This is something taken up well by the Gülen movement. Religious boundaries are often blurred, and believers may wish to hold onto a variety of beliefs not all of which fit neatly into a particular traditional faith. In prioritising Islam the Gülen movement expresses clearly its opinion that within the parameters of Islam is likely to be found the most truth and the best regimen as to how to live. Yet those parameters are not themselves strictly defined and allow for much change and development. When considering the thought of Gülen it is important to try to classify the sort of approach that he adopts in his writings and speeches. What methodology is he using? This is a question that can be raised about any significant thinker. We need to know how they shape their mate- rial, and as we shall see, what sort of audience they design their material for. It is not easy to classify Gülen’s thought, in just the same way that his mentor Bediüzzaman Nursi is also difficult to place in a neat category of intellectual life. It is the purpose of this discussion to at least start the process of developing a model of how to understand Gülen, since his work is deceptively simple and direct. It will be shown that despite its attractive and apparently unsophisticated flavour, it embodies a complex hermeneutic, and a very interesting one at that.
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Rohmat, Rohmat, Siti Khoerunnisa, and Regita Prameswari. "Position of Belief in the Status of Freedom of Religion and Belief Based on the International Law, National Law, and Islamic Law." In 1st International Conference on Indonesian Legal Studies (ICILS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icils-18.2018.52.
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Trantalidou, Katerina. "Dans l’ombre du rite : vestiges d’animaux et pratiques sacrificielles en Grèce antique. Note sur la diversité des contextes et les difficultés de recherche rencontrées." 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-4-55-07.
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In all ancient civilisations, as well as in numerous contemporary societies, animals were implicated in many aspects of religion. Sacrifice and alimentary rituals regulated social life and animals underwent diverse treatments in accordance with particular cults. Zooarchaeological material constitutes direct evidence for animals that were slaughtered and often eaten in a sacred context. Also, the status of a departed person in life could be indicated by the faunal and vegetal funerary offerings that accompanied him or her to the grave. Still, it is not possible to ascribe every zooarchaeological deposit showing unusual characteristics a religious significance, nor does all animal bone assemblages found in a sanctuary constitute the remains of a sacrifice. The interpretation must rest on the interaction between the archaeological context, the taphonomy and the iconographical and literary sources relevant for the particular society. The present article aims at exploring existing hypotheses concerning the zooarchaeological evidence by posing questions and confronting the Greek prehistoric and historical material, as ritual practices were neither static nor linear. This discussion brings to bear on the most recent discoveries, partly still unpublished. Examination of the zooarchaeological evidence from 63 sites allows us to conclude that focus on a particular criterion can result in misinterpretations, as what was common practice in one community was not necessarily so in another. The definition of the actual length of every event is also paramount. Only a careful stratigraphic and zooarchaeological methodology, combined with a multitude of questions posed, will yield information precise enough to determine the species, reconstruct the practices and reformulate our questions.
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Məmmədov, Zaur, and İldırım Şükürzadə. "The Tomb of Sheikh Zahid." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201810.
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As a sign of belief and respect, the tomb of Sheikh Zahid became place for pilgrimage, buildings were constructed over the tomb at different times. After rebuilding our state independence a new mausoleum in eastern architectual style was built at the expense of the residents during 1990-1995. “Talish legend about sleeping prince” and “Talish folk legend about Saint Sheikh Zahid” were created by folks with the belief on Sheikh Zahid. As a member and follower of the Suif sect Sheikh Zahid Gilani’s highly appreciation by all sect members of Islam indicates that the tolerant values of our people are based on ancient times. Keywords: Azerbaijan, National-Moral Values, Ideology, Religion.
Reports on the topic "Religion and belief"
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Idris, Iffat. Promotion of Freedom of Religion or Belief. Institute of Development Studies (IDS), January 2021. http://dx.doi.org/10.19088/k4d.2021.036.
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Freedom of religion or belief (FoRB) is a fundamental human right. However, the general global trend in recent years is towards increased FoRB violations by both government and non-government actors. Notable exceptions are Sudan and Uzbekistan, which have shown significant improvement in promoting FoRB, while smaller-scale positive developments have been seen in a number of other countries. The international community is increasingly focusing on FoRB. External actors can help promote FoRB through monitoring and reporting, applying external pressure on governments (and to a lesser extent non-government entities), and through constructive engagement with both government and non-government actors. The literature gives recommendations for how each of these approaches can be effectively applied. This review is largely based on grey (and some academic) literature as well as recent media reports. The evidence base was limited by the fact that so few countries have shown FoRB improvements, but there was wider literature on the role that external actors can play. The available literature was often gender blind (typically only referring to women and girls in relation to FoRB violations) and made negligible reference to persons with disabilities.
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Avis, William. Role of Faith and Belief in Environmental Engagement and Action in MENA Region. Institute of Development Studies (IDS), May 2021. http://dx.doi.org/10.19088/k4d.2021.086.
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This helpdesk report provides a critical review of the literature on the role of faith and religious values in environmental engagement and action. Contemporary studies have examined the relationship between religion and climate change including the ongoing “greening” process of religions. The review focuses on the responses of the Islamic faith in the MENA region to climate-related issues. MENA is considered one of the region’s most vulnerable to the impacts of climate change. The rapid review drawing from empirical findings notes that religious organizations have great potential in the protection of the environment. Religious organizations possess resources and infrastructure to positively impact the conversation on climate change. While the review acknowledges the important role that religion plays in environmental engagement, there is still no unified perception of climate change among members of the Islamic faith. There are those who believe that there are other more urgent issues such as radicalism, terrorism, democracy, and human rights. The review notes that the shared challenge of climate change can provide a mechanism to bring together faiths to discuss, share teachings, and agree on common action.
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Ochab, Ewelina U. Addressing Religious Inequalities as a Means of Preventing Atrocity Crimes: The Case of the Uyghur Genocide. Institute of Development Studies (IDS), July 2021. http://dx.doi.org/10.19088/creid.2021.009.
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There is a big distance between religious inequalities and atrocity crimes. Indeed, religious inequalities do not necessarily lead to atrocity crimes; however, in certain cases they can. Examples of cases that portray this progression are those of Yazidis and Christian minorities in Iraq, and the Rohingya community in Myanmar. In certain situations, analysing religious inequalities can help to identify risk factors of genocidal atrocities, so a question that naturally arises is: can addressing religious inequalities help to mitigate and prevent atrocity crimes based on religion or belief? This paper focuses on the situation of the Uyghur population in China, where they are being persecuted for their religion or belief. It considers the law on freedom of religion or belief and other laws affecting the enjoyment of rights by Uyghurs in China as the foundation of religious inequalities. The paper further considers the deterioration of the Uyghurs’ circumstances by analysing some of the recent reported treatment of them against frameworks relevant to atrocity crimes, namely the UN Framework of Analysis for Atrocity Crimes and the Jacob Blaustein Institute for the Advancement of Human Rights Compilation of Risk Factors and Legal Norms for the Prevention of Genocide.
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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: Evidence from India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.004.
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Around the world, people with disabilities can be the most marginalised in society. Having a disability and being a member of a religious minority or an excluded social group can compound the reasons why some people find themselves on the outskirts of social systems which normally provide financial and moral support and a sense of identity and belonging. A recent study from India found that identity markers such as religion, caste and gender can exacerbate the exclusion already experienced by people with disabilities. Taking deliberate steps to strengthen the social inclusion of people with disabilities who also come from minority religious groups and socioeconomically marginalised backgrounds can help them fulfil their potential to fully and effectively participle in society on an equal basis with others, and strengthen community ties, making the society in which they live more inclusive.
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Bharadwaj, Sowmyaa, Jo Howard, and Pradeep Narayanan. Using Participatory Action Research Methodologies for Engaging and Researching with Religious Minorities in Contexts of Intersecting Inequalities. Institute of Development Studies, January 2021. http://dx.doi.org/10.19088/creid.2020.009.
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While there is growing scholarship on the intersectional nature of people’s experience of marginalisation, analyses tend to ignore religion-based inequalities. A lack of Freedom of Religion and Belief (FoRB) undermines people’s possibilities of accessing services and rights and enjoying wellbeing (World Bank 2013; Narayan et al. 2000, Deneulin and Shahani 2009). In this paper, we discuss how religion and faith-based inequalities intersect with other horizontal and vertical inequalities, to create further exclusions within as well as between groups. We offer our experience of using participatory action research (PAR) methodologies to enable insights into lived experiences of intersecting inequalities. In particular, we reflect on intersecting inequalities in the context of India, and share some experiences of facilitating PAR processes with marginalised groups, such as Denotified Tribes (DNT). We introduce a FoRB lens to understand how DNT communities in India experience marginalisation and oppression. The examples discussed here focus on the intersection of religious belief with caste, tribal, gender and other socially constructed identities, as well as poverty. Through taking a PAR approach to working with these communities, we show how PAR can offer space for reflection, analysis, and sometimes action with relation to religion-based and other inequalities. We share some lessons that are useful for research, policy and practice, which we have learned about methods for working with vulnerable groups, about how religion-based inequalities intersect with others, and the assumptions and blind spots that can perpetuate these inequalities.
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Yusupov, Dilmurad. Deaf Uzbek Jehovah’s Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.008.
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This study explores how intersecting identities based on disability, ethnicity and religion impact the wellbeing of deaf Uzbek Jehovah’s Witnesses in post-Soviet Uzbekistan. By analysing the collected ethnographic data and semi-structured interviews with deaf people, Islamic religious figures, and state officials in the capital city Tashkent, it provides the case of how a reaction of a majority religious group to the freedom of religious belief contributes to the marginalisation and exclusion of religious deaf minorities who were converted from Islam to the Jehovah’s Witnesses. The paper argues that the insensitivity of the dominant Muslim communities to the freedom of religious belief of deaf Uzbek Christian converts excluded them from their project activities and allocation of resources provided by the newly established Islamic Endowment Public charity foundation ‘Vaqf’. Deaf people in Uzbekistan are often stigmatised and discriminated against based on their disability identity, and religious inequality may further exacerbate existing challenges, lead to unintended exclusionary tendencies within the local deaf communities, and ultimately inhibit the formation of collective deaf identity and agency to advocate for their legitimate rights and interests.
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Marshall, Katherine. Towards Enriching Understandings and Assessments of Freedom of Religion or Belief: Politics, Debates, Methodologies, and Practices. Institute of Development Studies, January 2021. http://dx.doi.org/10.19088/creid.2021.001.
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Promoting the right to freedom of religion or belief (FoRB) is a foreign policy priority for several countries, their concerns accentuated by considerable evidence of rising levels of violations of this right worldwide. This puts a premium on solid evidence and on clear assessment criteria to serve as objective guides for policy. This paper reviews the complex landscape of approaches to assessing and measuring both the status of FoRB and the degree to which this human right is being violated or protected. It introduces and describes various transnational methodologies, both qualitative and quantitative, which focus, in differing ways, on violations. Several are widely cited and have express policy applications, while others have more indirect application to FoRB. The analysis highlights the diversity of approaches, which both reflect and contribute to a tendency to politicise FoRB issues. Challenges include differing understandings of the nature and relative significance of violations and their comparability. Country analysis is crucial because the specific context has vital importance for a granular appreciation for causes and impact of FoRB violations. This granularity, however, is poorly reflected in broader quantitative transnational and time series indices that highlight trends and comparative impact. The review highlights the limited degree to which FoRB issues, specifically violations and religiously related discrimination, are integrated in the policies and practice of development approaches (including social change and progress towards wellbeing) internationally and nationally. Effective approaches to addressing violations are few and far between, especially at the international level. The review notes strengths and weaknesses of specific approaches to assessment and reflects on possible improvements focused on development challenges and better integration among aspects of human rights.
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Yilmaz, Ihsan, and Nicholas Morieson. Civilizational Populism Around the World. European Center for Populism Studies (ECPS), July 2022. http://dx.doi.org/10.55271/pp0012.
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This article addresses an issue of growing political importance: the global rise of civilizational populism. From Western Europe to India and Pakistan, and from Indonesia to the Americas, populists are increasingly linking national belonging with civilizational identity—and at times to the belief that the world is divided into religion-based civilizations, some of which are doomed to clash with one another. As part of this process, Hinduism, Buddhism, Islam, and Christianity have all been commandeered by populist parties and movements, each adept at using the power of religion—in different ways and drawing on different aspects of religion—to define the boundary of concepts such as people, nation, and civilization.
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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.003.
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India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.
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Tadros, Mariz, ed. What About Us? Global Perspectives on Redressing Religious Inequalities. Institute of Development Studies, October 2022. http://dx.doi.org/10.19088/creid.2021.005.
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How can we make religious equality a reality for those on the margins of society and politics? This book is about the individual and collective struggles of the religiously marginalised to be recognised and their inequalities, religious or otherwise, redressed. It is also about the efforts of civil society, governments, multilateral actors, and scholars to promote freedom of religion or belief (FoRB) whatever shape they take. The actors and contexts that feature in this book are as diverse as health workers in Israel, local education authorities in Nigeria, indigenous movements in India, Uganda, or South Africa, and multilateral actors such as the Islamic Development Bank in Sudan and the World Bank in Pakistan. Some of the case studies engage with development discourses and narratives or are undertaken by development actors, while other cases operate completely outside the international development paradigm. These case studies present some important insights, which while highly relevant for their contexts also draw out important insights for academics, practitioners, activists, and others who have an interest in redressing religious inequalities for socioeconomically marginalised populations.