Relevant bibliographies by topics / Religion and tradition

Contents

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

Academic literature on the topic 'Religion and tradition'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Religion and tradition"

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Dilas-Rocherieux, Yolène. "Tradition, religion, émancipation." Le Débat 136, no. 4 (2005): 108. http://dx.doi.org/10.3917/deba.136.0108.

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Kröhnert-Othman, Susanne. "Tradition oder Religion?" Sozial Extra 31, no. 1-2 (January 2007): 47–49. http://dx.doi.org/10.1007/s12054-007-0018-0.

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Pomalingo, Samsi, and Arfan Nusi. "Islam Sebagai “Post-Kristen”; Deskripsi Perjumpaaan Teologis Islam-Kristen." Farabi 17, no. 2 (December 10, 2020): 131–46. http://dx.doi.org/10.30603/jf.v17i2.1746.

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This article uses an esoteric approach in explaining the intersection of religions in the Yudaeo tradition. There is a misunderstanding of religion because it is seen from an exoteric approach. As a result, people tend to judge that this religion is right and another is wrong. Whereas Abraham is known as the father of monotheistic religions, namely Judaism, Christianity and Islam. The vision of the Judaeo-Christian-Islamic tradition is an indicator of the three religions as monotheistic religions whose teachings are inseparable and cannot be polarized between one another. However, for certain circles, Islam and Christianity are not seen as Yudaeo traditions, because they see the root of the problem that often causes conflicts between Islam and Christianity, especially in the position or capacity of the Koran as Muhaimin. The conflicts that often occur between the two religions often cause discomfort in theological encounters. This resulted in the relationship between the two religions experiencing unfounded "theological" tensions. Even though it is seen in the Yudaeo tradition of Islam-Christianity as a mission religion that descends from God Almighty. where both religions have theological continuity from the aspects of Divinity, Prophethood (prophecy), and revelation. This tradition should be built on the awareness of religiosity between the two adherents of religion (Islam-Christian) who have the same theological roots.
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Lambek, Michael. "Recognizing Religion: Disciplinary Traditions, Epistemology, and History." NUMEN 61, no. 2-3 (March 18, 2014): 145–65. http://dx.doi.org/10.1163/15685276-12341313.

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AbstractQuestions of methodology hang on epistemology. I consider the conceptualization of the subject of the study of religion, arguing that the disciplines that carry out the study and also the objects or subjects of their study can be understood as traditions. I briefly review the conceptualization of religion within the anthropological tradition, noting a tension between understanding religion as socially immanent or as a set of explicit beliefs and practices constitutive of the transcendent. Religion is probably conceptualized rather differently within religious studies, especially insofar as each tradition has formulated itself in relation to secularism in its own way and in relation to, or confrontation with, other distinct traditions, whether of science or theology. Drawing on a meteorological metaphor, I suggest that both disciplines and religions qua traditions can be understood to change along historical “fronts;” these form both the conditions of our knowledge and its appropriate subject matter.
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Properzio, Paul, and Bernard C. Dietrich. "Tradition in Greek Religion." Classical World 82, no. 1 (1988): 57. http://dx.doi.org/10.2307/4350279.

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Dietrich, Bernard C., and Gedaliahu G. Stroumsa. "Tradition in Greek Religion." Numen 34, no. 2 (December 1987): 283. http://dx.doi.org/10.2307/3270090.

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Picard, Michel. "Religion, tradition et culture." L'Homme, no. 163 (June 21, 2002): 107–36. http://dx.doi.org/10.4000/lhomme.174.

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Mendiague, Francis. "Religion, tradition et politique." Terrains & travaux 12, no. 1 (2007): 28. http://dx.doi.org/10.3917/tt.012.0028.

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Mikalson, Jon D., and B. C. Dietrich. "Tradition in Greek Religion." American Journal of Philology 109, no. 2 (1988): 280. http://dx.doi.org/10.2307/294594.

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Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.

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AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.
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Dissertations / Theses on the topic "Religion and tradition"

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Kim, Young-Ho. "People's tradition of religious education /." Access Digital Full Text version, 1991. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11169321.

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Thesis (Ed.D.) -- Teachers College, Columbia University, 1991.
Typescript; issued also on microfilm. Sponsor: Douglas M. Sloan. Dissertation Committee: William B. Kennedy. Includes bibliographical references: (leaf 139-143).
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Pegram, Jeffrey Keefe. "Political liberalism, religion, and the prophetic tradition." College Park, Md. : University of Maryland, 2007. http://hdl.handle.net/1903/7219.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2007.
Thesis research directed by: Education Policy, and Leadership. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Olieba, Leonard Lumumba. "A basic introduction to African traditional religion." Berlin Viademica-Verl, 2010. http://d-nb.info/100193024X/04.

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Rosvall, Kristoffer. ""Tradition och religion kanske känns gammalmodigt" : En kvalitativ studie om gymnasieungdomars konstruktion av religion." Thesis, Uppsala universitet, Teologiska institutionen, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-194971.

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The Swedish RE curriculum states that a major purpose and aim of education inreligion is to make the students accepting and understanding of people, regardlessof religious beliefs and conceptions of life. Previous research has shown that thereare tendencies indicating that these goals are not being attained thus Swedish adolescencespeak of religion and religious people in a stereotypical manner. Thesetendencies are causes of concern which is why this study seeks to make a contributionto the previous research. This research is required since there may havebeen a change in terms of results since the last study was made. In addition, resultsfrom research that are based on interviews are hard to generalize. It is thereforenecessary to look further into these problems to obtain a more complete pictureof these tendencies. The questions this study seeks to answer are the following:How does adolescence ascribe religion and religious people? What does adolescencethink of the mandatory education in religion? The theory which the studyis based on comes from Edward Said´s “Orientalism” in which a theory is describedas regards the construction of the “oriental” and the “European” or “western”person. The theory states that the “oriental” person is ascribed with negativeattributes whereas the “westerner” is opposingly ascribed with positive attributes.The theory is used to examine whether there is such a construction of religion ingeneral or not and how religious people are ascribed.The conclusions are that the youngsters, who have been interviews for this work,speak of religion in a stereotypical manner and ascribe religion with negative attributes.They use terms such as old-fashioned and irrational to describe religion.Furthermore, when speaking of religious people, youngsters tend to refer to religionsother than Christianity. Moreover, the youngsters in the interviews do notconsider Swedes in general to be religious while immigrants often are. Despitethese stereotypical statements, most students in the interviews show an interest ineducation regarding religion and seem to understand why the subject is taught inSweden. However, the understanding of the subject does not seem to be enoughthus the lack in understanding of religion and religious people in general, whichleads to a lack of acceptance as well.
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Tilak, Shrinivas 1939. "Religion and aging in Indian tradition : a textual study." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75680.

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The purpose of the present study is to recover from selected Hindu and Buddhist texts ideas and images of aging and illumine their historical, semantic and metaphysical dimensions. The results of this endeavor indicate that as cultural adaptive systems, both religion and gerontology share a common concern in seeking to provide aging with purpose and meaning. Further, the internal logic and semantics expressing this relationship in the texts examined are governed by the formal and literary modes of simile, metaphor and myth. The analysis of such age-sensitive concepts as jara (aging), asrama (stages of life), kala (time), parinama (change), karma (determinate actions), kama (desire), and vaja (rejuvenatory and revitalizing force) suggest that the bond between the traditional Indian values of life and gerontology is particularly close and mutual.
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Disbrey, Claire. "Innovation and tradition : towards an institutional theory of religion." Thesis, Open University, 1990. http://oro.open.ac.uk/57299/.

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Philosophical theories of religion often appeal to supposed facts about the way religions change and, in particular, to the role of innovators. This, is true of theories that stress the priority of experience and the priority of language. In this thesis an historical case study of innovation in religion is used as evidence of the inadequacy of both these sorts of theories and to suggest that same form of 'institutional' theory would form a base for a more satisfactory theory of religion. Consideration is given to William James' and Alasdair McIntyre's accounts of religion and the implications of these for the roles of innovators. A case study of George Fox, wham they both invoke, is shown to validate neither, but to raise several general requirements for a theory of religion if it is satisfactorily to characterize innovation. The problems that arise in meeting these requirements in both empiricist theories and current theories derived fran Wittgenstein's ideas about language are surveyed. Problems encountered in attempts at setting up institutional theories in the field of aesthetics are considered. Any sort of essentialist theory or theories which see institutions solely in terms of bodies of people are rejected. Institutions are characterized'rather as repetitive forms of behaviour that have special representative or expressive meaning for a human community. It is demonstrated that the central concepts of religions - religious activities, religious objects and religious experiences - are institutional concepts. The criticisms that an institutional theory will inevitably lead to unacceptable forms of essentialism, relativism and naturalism, are faced and shown to be unfounded. It is concluded that it is possible to set up an institutional theory of religion that offers a satisfactory characterization of innovation in religion.
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Chen, Gang. "Death rituals in a Chinese village : an old tradition in contemporary social context." Connect to resource, 2000. http://rave.ohiolink.edu/etdc/view.cgi?acc%5Fnum=osu1260195321.

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Ndlovu, Caesar Maxwell Jeffrey. "Religion, tradition and custom in a Zulu male vocal idiom." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002315.

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The study is about a Zulu male vocal tradition called isicathamiya performed by 'migrants' in all night competitions called ingomabusuku. This is a performance style popularized by the award winning group Ladysmith Black Mambazo. Isicathamiya, both in its symbolic structure and in the social and culturalpractice of its proponents has much in common with the ritual practices of Zionists. And Zionists are worshippers who integrate traditional beliefs and Christianity. This study will reveal that isicathamiya performance and Zionists are linked in three major areas:in the sqcial bases and practice of its proponents, in the structural properties of their performances and tn the meanings attached to these practices. Firstly, Zionists, who are also called a Separatist or African Independent church, and isicathamiya performers have minimal education and are employed in low income jobs in the cities. Most groups are formed with 'homeboy networks'. Furthermore, performers, unlike their brothers in the city, cling tenaciously to usiko [custom and tradition]. Although they are Christians, they still worship Umvelinqangi [The One Who Came First], by giving oblations and other forms of offerings. Amadlozi [the ancestors] are still believed to be their mediators with God. Also commonplace in this category is the practice of ukuchatha, [cleansing the stomach with some prepared medicine]; and ukuphalaza [taking out bile by spewing, which is also done as a way of warding off evil spirits]. These are rural practices that have meaning in their present domiciles. The second area of similarity consists in the structure of the nocturnal gatherings that form the core of the ritual and performance practices among isicathamiya singers and Zionists. Thus, a core of the ritual of Zionists is umlindelo [night vigil] which takes place every weekend from about 8 at night until the following day. Likewise, isicathamiya performers have competitions every Saturday evening from 8 at night until about 11 am the following day. Although Zionists night vigils are liturgical and isicathamiya competitions secular, the structures of both isicathamiya choreography and Zionists body movements appear the same. These movements are both rooted in a variety of traditional styles called ingoma. Thirdly, the meanings attached to these symbolic correspondences must be looked for in the selective appropriation of practices and beliefs taken to be traditional. Using present day commentaries in song and movement, ingoma and other rural styles performed in competitions and Zionists night vigils reflect a reconstruction of the past. Isicathamiya performers and Zionists see themselves as custodians of Zulu tradition, keeping Zulu ethnicity alive in the urban environment. This is why in this study we are going to see rural styles like ingoma, isifekezeli [war drills], ukusina [solo dancing] that were performed on the fields, now performed, sort of feigned and 'held in' as they are p~rformed in dance halls with wooden stages.
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Prince, Brainerd. "Aurobindo's integralism : study of religion and the hermeneutics of tradition." Thesis, Middlesex University, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.580689.

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This thesis, as an enquiry into the integral philosophy of Aurobindo and its contemporary relevance, offers a reading of Aurobindo’s key texts by bringing them into conversation with religious studies and the hermeneutical traditions. The central argument advanced is that Aurobindo’s integral philosophy is best understood as hermeneutical philosophy of religion. Such an understanding of his philosophy, offering both substantive and methodological insights for the academic study of religion, subdivides into three interrelated aims: first, to demonstrate that the power of the Aurobindonian vision lies in its self-conception as a traditionary-hermeneutical enquiry into religion. Here, I argue that the structure of the Aurobindonian enquiry into religion reveals a traditionary-hermeneutical enquiry. Secondly, I aim to draw substantive insights from Aurobindo’s enquiry to envision a way beyond the impasse within the current religious-secular debate in the academic study of religion. Working out of the condition of secularism, the dominant secularists demand the abandonment of the category ‘religion’ and the dismantling of the academic discipline of religious studies. Aurobindo’s integral work on ‘religion’, arising out of the Vedānta tradition, critiques the condition of secularism that undergirds the religious-secular debate. His three key texts – The Life Divine, The Human Cycle, and The Synthesis of Yoga on metaphysics, history, and yoga respectively – while building up an integral philosophy, can be used to contribute to different aspects of this debate. Finally, informed by the hermeneutical tradition and building on the methodological insights from Aurobindo's integral method, I explore a hermeneutical approach for the study of religion which is dialogical in nature. The pursuit of this threefold aim develops my central argument through the following chapters.
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Harpci, Fatih. "Muhammad Speaking of the Messiah: Jesus in the Hadith Tradition." Diss., Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/223278.

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Religion
Ph.D.
Much has been written about Qur’ānic references to Jesus (‘Īsā in Arabic), yet no work has been done on the structure or formal analysis of the numerous references to ‘Īsā in the Hadīth, that is, the collection of writings that report the sayings and actions of the Prophet Muhammad. In effect, non- Muslims and Muslim scholars neglect the full range of Prophet Muhammad’s statements about Jesus that are in the Hadīth. The dissertation’s main thesis is that an examination of the Hadīths’ reports of Muhammad’s words about and attitudes toward ‘Īsā will lead to fuller understandings about Jesus-‘Īsā among Muslims and propose to non-Muslims new insights into Christian tradition about Jesus. In the latter process, non-Muslims will be encouraged to re-examine past hostile views concerning Muhammad and his words about Jesus. A minor thesis is that Western readers in particular, whether or not they are Christians, will be aided to understand Islamic beliefs about ‘Īsā, prophethood, and eschatology more fully. In the course of the dissertation, Hadīth studies will be enhanced by a full presentation of Muhammad’s words about and attitudes toward Jesus-‘Īsā. While several non-eschatological references to Jesus appear the Hadīth and will be referenced, the dissertation focuses especially on Prophet Muhammad’s statements concerning ‘Īsā’s parousia (return to earth) and his messianic roles toward the End Times. It is anticipated that the work will contribute to further studies about correlations of ‘Īsā and Muhammad in Islamic and Christian theology, as well as to interreligious examinations of the Hadīth traditions.
Temple University--Theses
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Books on the topic "Religion and tradition"

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Giles, Jessica, Andrea Pin, and Frank S. Ravitch, eds. Law, Religion and Tradition. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96749-3.

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Tradition in Greek religion. Berlin: de Gruyter, 1986.

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Tradition and modernity in religion. Chandigarh: Dev Samaj Prakashan, 2000.

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Erffa, Wolfgang von. Das unbeugsame Tibet: Tradition, Religion, Politik. Zürich: Edition Interfrom, 1992.

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Democracy and tradition. Princeton, N.J: Princeton University Press, 2004.

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Vision, tradition, interpretation: Theology, religion, and the study of religion. Berlin: Mouton de Gruyter, 1988.

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Salami, Ayọ̀. Yorùbá theology & tradition: The genealogy. Lagos, Nigeria: NIDD Limited, 2009.

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Yorùbá theology & tradition: The worship. Lagos, Nigeria: NIDD Limited, 2008.

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Williams, Rowan. Arius: Heresy and tradition. London: Darton, Longman, and Todd, 1987.

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Williams, Rowan. Arius: Heresy and tradition. Grand Rapids, Mich: W.B. Eerdmans, 2002.

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Book chapters on the topic "Religion and tradition"

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Klinkhammer, Gritt. "Tradition." In Metzler Lexikon Religion, 519–21. Stuttgart: J.B. Metzler, 2000. http://dx.doi.org/10.1007/978-3-476-03704-6_146.

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Klinkhammer, Gritt. "Tradition." In Metzler Lexikon Religion, 1683–85. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_538.

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Suzuki, Shoko, and Christoph Wulf. "Tradition und Religion." In Das Glück der Familie, 159–94. Wiesbaden: VS Verlag für Sozialwissenschaften, 2011. http://dx.doi.org/10.1007/978-3-531-94013-7_7.

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Shanley, Brian J. "Religion and Science." In The Thomist Tradition, 67–91. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-015-9916-0_4.

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Shanley, Brian J. "Religion and Morality." In The Thomist Tradition, 128–50. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-015-9916-0_6.

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Maragkoudakis, G. "Holiness Tradition." In Encyclopedia of Psychology and Religion, 1–2. Berlin, Heidelberg: Springer Berlin Heidelberg, 2018. http://dx.doi.org/10.1007/978-3-642-27771-9_9213-1.

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Cho, Eunil David. "Reformed Tradition." In Encyclopedia of Psychology and Religion, 1–2. Berlin, Heidelberg: Springer Berlin Heidelberg, 2017. http://dx.doi.org/10.1007/978-3-642-27771-9_200166-1.

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Cho, Eunil David. "Reformed Tradition." In Encyclopedia of Psychology and Religion, 1954. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200166.

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Maragkoudakis, Georgios N. "Holiness Tradition." In Encyclopedia of Psychology and Religion, 1092–94. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9213.

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Ravitch, Frank S. "Tradition’s Edge: Interactions Between Religious Tradition and Sexual Freedom." In Law, Religion and Tradition, 71–85. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96749-3_4.

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Conference papers on the topic "Religion and tradition"

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Gueorguiev, Borislav. "PERFORMATIVES IN RELIGION AND SCIENCE." In New Semiotics. Between Tradition and Innovation. IASS Publications, 2015. http://dx.doi.org/10.24308/iass-2014-088.

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Yani, Zulkarnain. "Harmonization of Tradition and Religion in Ngukus Tradition in the Community of Ujungberung, Bandung." In Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2-5 November 2020, Bogor, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.2-11-2020.2305040.

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Tirtawinata, Christofora Megawati, Frederikus Fios, and Petrus Hepi Witono. "The Tradition of Forgiveness based on Religion as Culture towards Human Humanization." In BINUS Joint International Conference. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0010006802950300.

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Fralen Manuhua, Rumkeuslaw, Cornelis Adolf Alyona, Margaretha Maria Hendriks, Eklefina Pattinama, Yohanes Parihala, and Ricardo Freedom Nanuru. "Tifa Yanad Vat Masadin Duak e: Wedding Tradition at Elaar Lamagorang, East Kei Kecil District." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.38.

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Hahury, Hendri D., Imelda C. Poceratu, and Ariviana L. Kakerissa. "The Internalization and Interpretation of Bible Teaching through the Tradition of Picking Up Nutmeg seed in the booi Congregation." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.32.

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Nuban Timo, Ebenhaizer I. "The Tradition of Visiting the Graveyard: A Theological Study on the Ways of Timorese Christians Honoring and Remembering the Dead." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.4.

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Widianto, Ahmad Arif, and Mr Irawan. "Maintaining the Tradition: Religion, Local Elites and the Transformation of Agricultural Tradition in Rural East Java (A Case of Kabumi Ceremony in Jatirogo, Tuban, East Java)." In Proceedings of the International Conference on Rural Studies in Asia (ICoRSIA 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icorsia-18.2019.28.

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Rabaça, Armando. "The Philosophical Framework of Le Corbusier's Education: Schuré and German Idealism." In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.671.

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Abstract: This paper seeks to demonstrate that Le Corbusier's autodidactic agenda between 1908 and 1911 reflects a consistent philosophical reasoning based on the philosophical tradition of German idealism. The vehicle of analysis is the connection between Édouard Schuré's 'Sanctuaires d'Orient', a book Le Corbusier read in 1908, and three key episodes of the subsequent period of travel. Schuré's book provides us with the philosophical framework to which he was exposed. The three episodes, in turn, are taken as case studies in order to demonstrate the correlation between the philosophical background of the book and Le Corbusier's changing attitudes during this period. The terms of this correlation are based on an evolutionary conception of history and can be synthesized as the belief in cultural progress, leading to a new society built upon the unity of science, religion and art, in a secular-sacred life attained through the recovery of a pantheistic existence, and in art and architecture as a means to an epistemological experience. I will lastly argue that this creates the basis for the lifelong influence of idealism in Le Corbusier's work and thought. Keywords: Le Corbusier's Education; Schuré; German Idealism; Romanticism. DOI: http://dx.doi.org/10.4995/LC2015.2015.671
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Delplancq, Véronique, Ana Maria Costa, Cristina Amaro Costa, Emília Coutinho, Isabel Oliveira, José Pereira, Patricia Lopez Garcia, et al. "STORYTELLING AND DIGITAL ART AS A MEANS TO IMPROVE MULTILINGUAL SKILLS." In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end073.

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The use of storytelling and digital art as tools to understand a migrant family’s life path will be in the center of an innovative methodology that will ensure the acquisition of multilingual skills and the development of plurilingual awareness, reinforcing the various dimensions of language (aesthetic and emotional, in addition to cognitive), in a creative, collaborative and interdisciplinary work environment. This is especially important among students who are not likely to receive further language training. It is not yet clear how teachers can explore multilingual experiences of learners, both in terms of language learning dimensions but also related with the multiple cognitive connections and representations, as well as to the awareness of language diversity. The JASM (Janela aberta sobre o mundo: línguas estrangeiras, criatividade multimodal e inovação pedagógica no ensino superior) project involves a group of students of the 1st cycle in Media Studies, from the School of Education of Viseu, who will work using photography, digital art and cultural communication, collecting information pertaining to diversified cultural and linguistic contexts of the city of Viseu (Beira Alta, Portugal), both in French and English, centered on a tradition or ritual of a migrant family. Based on an interview, students write the story (in French and English) of the life of migrants and use photography to highlight the most relevant aspect of the migrant’s family life. Using as a starting point an object associated with religion, tradition or a ritual, students create an animated film, in both languages. This approach will allow the exploration of culture and digital scenography, integrating in an innovative interdisciplinary pathway, digital art, multilingual skills and multicultural awareness. Students’ learning progress and teacher roles are assessed during this process, using tests from the beginning to the end of the project.
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Narynskaia, Anna Antonovna. "Non-traditional religious organizations in the modern society of the Republic of Korea." In All-Russian Scientific Conference. Publishing house Sreda, 2021. http://dx.doi.org/10.31483/r-99342.

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The article is devoted to the situation with the activities of different sectarian organizations in the Republic of Korea. There is a huge amount of information in our world that is not always possible to be objectively analyzed. It helps some sectarian organizations to promote their principles and ideas. This is especially true for the Republic of Korea, where the religious worldview is one of the most important components of the national mentality. Freedom of religion is highly valued in the country, sectarian ideas have the right to spread, and sects are practically not regulated by the state. According to rough estimates of Korean sociologists, today there are about 300 non-traditional religious sects in the Republic of Korea. These organizations disseminate their sectarian propaganda through music, books, marches, leaflets, active recruitment and the Internet.
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Reports on the topic "Religion and tradition"

1

HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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2

Siebert, Rudolf J., and Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, December 2020. http://dx.doi.org/10.53099/ntkd4301.

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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.
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Oyo-Ita, Angela, Xavier Bosch-Capblanch, Amanda Ross, Patrick Hanlon, Afiong Oku, Ekperonne Esu, Soter Ameh, Bisi Oduwole, Dachi Arikpo, and Martin Meremikwu. Impacts of engaging communities through traditional and religious leaders on vaccination coverage in Cross River State, Nigeria. International Initiative for Impact Evaluation (3ie), September 2020. http://dx.doi.org/10.23846/tw10ie127.

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4

Carter, Becky. Strengthening Gender Equality in Decision-making in Somaliland. Institute of Development Studies (IDS), February 2021. http://dx.doi.org/10.19088/k4d.2021.078.

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This rapid review searched for literature on how and why women continue to struggle in Somaliland to achieve formal political representation and to take on informal decision-making roles on local peace and political matters, from community to national levels. Women’s participation in peacebuilding and political decision-making in Somaliland is very limited. A key barrier is the clan system underpinning Somaliland’s political settlement. Entrenched and politicised, patriarchal clans exclude women (and other minority groups) from formal and customary leadership and decision-making roles. Other contributing factors are conservative religious attitudes and traditional gender norms. Structural inequalities – such as low levels of education, lack of funds, and high levels of violence towards women and girls – impede women’s participation. Some women are more disempowered than others, such as women from minority clans and internally displaced women. However, there is increasing disillusionment with clan politicisation and a growing recognition of women’s value. There are opportunities for framing gender equality in local cultural and religious terms and supporting grassroots activism.
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Carter, Becky. Gender Inequalities in the Eastern Neighbourhood Region. Institute of Development Studies (IDS), March 2021. http://dx.doi.org/10.19088/k4d.2021.062.

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This rapid review examines evidence on the structural causes and drivers of gender inequalities in the Eastern Neighbourhood region and how these gender inequalities contribute to instability in the region. While the Eastern Neighbourhood region performs relatively well on gender equality compared with the rest of the world, women and girls continue to face systemic political and economic marginalisation and are vulnerable to gender-based violence. Research on Armenia, Azerbaijan, Georgia, and Moldova identifies the key underlying cause to be a set of traditional patriarchal gender norms, intersecting with conservative religious identities and harmful customary practices. These norms do not operate in isolation: the literature highlights that gender inequalities are caused by the interplay of multiple factors (with women’s unequal economic resources having a critical effect), while overlapping disadvantages affect lived experiences of inequalities. Other key factors are the region’s protracted conflicts; legal reform gaps and implementation challenges; socio-economic factors (including the impact of COVID-19); and governance trends (systemic corruption, growing conservatism, and negative narratives influenced by regional geopolitics). Together these limit women and girls’ empowerment; men and boys are also affected negatively in different ways, while LGBT+ people have become a particular target for societal discrimination in the region. Global evidence – showing that more gender unequal societies correlate with increased instability – provides a frame of reference for the region’s persistent gender inequalities.
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