Journal articles: 'Religious and Cultural Diversity'

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Triandis, Harry C. "Cultural and religious diversity." Religion, Brain & Behavior 7, no. 2 (2016): 164–66. http://dx.doi.org/10.1080/2153599x.2015.1132247.

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Tomalin, Emma. "Supporting Cultural and Religious Diversity." Discourse: Learning and Teaching in Philosophical and Religious Studies 4, no. 1 (2004): 77–82. http://dx.doi.org/10.5840/discourse20044110.

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Turner, Bryan S. "Managing religions: state responses to religious diversity." Contemporary Islam 1, no. 2 (2007): 123–37. http://dx.doi.org/10.1007/s11562-007-0011-1.

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PHAN, Peter C. "Cultural Diversity." Louvain Studies 19, no. 3 (1994): 195–211. http://dx.doi.org/10.2143/ls.19.3.2013731.

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Mason, Michael C., and Gary D. Bouma. "Many Religions, All Australian: Religious Settlement, Identity and Cultural Diversity." Journal for the Scientific Study of Religion 37, no. 3 (1998): 557. http://dx.doi.org/10.2307/1388069.

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Pomedli, Michael. "Cultural diversity enriching Christian religious experience." Studies in Religion/Sciences Religieuses 20, no. 1 (1991): 39–49. http://dx.doi.org/10.1177/000842989102000103.

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Neville, Robert Cummings. "Religious Diversity and Cultural Inclusion in America." Religion & Education 22, no. 2 (1995): 28–39. http://dx.doi.org/10.1080/15507394.1995.11000805.

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Baumfield, Vivienne Marie, and Denise Amelia Cush. "Religious education and identity formation: encountering religious and cultural diversity." British Journal of Religious Education 39, no. 3 (2017): 231–33. http://dx.doi.org/10.1080/01416200.2017.1347377.

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Pratt, Douglas. "Secular New Zealand and Religious Diversity: From Cultural Evolution to Societal Affirmation." Social Inclusion 4, no. 2 (2016): 52–64. http://dx.doi.org/10.17645/si.v4i2.463.

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About a century ago New Zealand was a predominantly white Anglo-Saxon Christian nation, flavoured only by diversities of Christianity. A declining indigenous population (Maori) for the most part had been successfully converted as a result of 19th century missionary endeavour. In 2007, in response to increased presence of diverse religions, a national Statement on Religious Diversity was launched. During the last quarter of the 20th century the rise of immigrant communities, with their various cultures and religions, had contributed significantly to the changing demographic profile of religious affiliation. By early in the 21st century this diversity, together with issues of inter-communal and interreligious relations, all in the context of New Zealand being a secular society, needed to be addressed in some authoritative way. Being a secular country, the government keeps well clear of religion and expects religions to keep well clear of politics. This paper will outline relevant historical and demographic factors that set the scene for the Statement, which represents a key attempt at enhancing social inclusion with respect to contemporary religious diversity. The statement will be outlined and discussed, and other indicators of the way in which religious diversity is being received and attended to will be noted.

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Russell, Letty M. "AFFIRMING CROSS-CULTURAL DIVERSITY." International Review of Mission 81, no. 322 (1992): 253–58. http://dx.doi.org/10.1111/j.1758-6631.1992.tb02302.x.

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Kane, Michael N., Robin J. Jacobs, and Wesley E. Hawkins. "Beliefs About Safety and Religious and Cultural Diversity." Journal of Social Service Research 41, no. 5 (2015): 622–41. http://dx.doi.org/10.1080/01488376.2015.1057356.

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Eunice Simões, Doracy Rocha Lopes Silvania Maria da Silva. "O ensino religioso em diálogo com o curso de Ciências das Religiões da Universidade Federal da Paraíba." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 7, no. 10 (2015): 27. http://dx.doi.org/10.20890/reflexus.v7i10.199.

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Resumo: Nosso objetivo consiste em analisar como se encontra o Ensino Religioso em dialogo com as Ciências das Religiões no município de João Pessoa – PB nos dias atuais. Partimos do pressuposto de que o Ensino Religioso assegura o respeito à diversidade cultural religiosa, enquanto as Ciências das Religiões visam compreender o fenômeno religioso em suas dimensões e formar o professor/a para ministrar nas escolas na perspectiva da diversidade cultural religiosa. A metodologia de investigação foi à pesquisa descritiva, bibliográfica e fontes documentais. Palavras-chave: Ensino Religioso. Ciências das Religiões. Formação e Docência. Abstract: Our goal is an analysis of the dialogue between Religious Teaching and Sciences of the Religions in João Pessoa -Paraibanowadays.We start from the assumption that Religious Teaching assures respect for cultural religious diversity, while the Sciences of the Religions seek to comprehend the religious phenomenon in its dimensions. Sciences of Religions also educate teachers for ministering in classroom from the perspective of religious diversity. The research methodology was descriptive research, bibliographic and documentary sources. Keywords: Religious Teaching. Sciences of the Religions. Formation and Teaching.

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Eisenlohr, Patrick. "Media and Religious Diversity." Annual Review of Anthropology 41, no. 1 (2012): 37–55. http://dx.doi.org/10.1146/annurev-anthro-092611-145823.

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Wilson, David Sloan, Yasha Hartberg, Ian MacDonald, Jonathan A. Lanman, and Harvey Whitehouse. "The nature of religious diversity: a cultural ecosystem approach." Religion, Brain & Behavior 7, no. 2 (2016): 134–53. http://dx.doi.org/10.1080/2153599x.2015.1132243.

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Roșca, Simion. "Cultural Diversity: Conceptual Approaches." Історико-політичні проблеми сучасного світу, no. 37-38 (December 18, 2018): 234–41. http://dx.doi.org/10.31861/mhpi2018.37-38.234-241.

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Cultural diversity is, as biodiversity, an element of the common heritage of humanity, whose defense is an ethical imperative inseparable from respect for the dignity of the human person. The concept of cultural diversity permits the existence of a variety of different cultures that are not, by far, isolated, but interact and intersect at all times. The UNESCO Convention on the Protection and Promotion of the Diversity of Cultural Expression of 2005 stated that cultural diversity is a defining feature of humanity and is aware of the fact that cultural diversity is a common heritage of humanity, being necessary for humanity just as biodiversity is necessary for nature . Everyone has the right to participate in cultural life, to have access to culture, has the right to respect for cultural identity and to identify with a cultural community, has the right to cultural, religious and linguistic diversity, the right to freely run cultural activities, etc. In this study the author will attempt to analyze and define the concept of "cultural diversity" as well as its basic culture component. Keywords: cultural diversity, culture, cultural heritage, cultural identity, European Union, humanity, cultural factor

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Malik, Maleiha. "'Progressive Multiculturalism': Minority Women and Cultural Diversity." International Journal on Minority and Group Rights 17, no. 3 (2010): 447–67. http://dx.doi.org/10.1163/157181110x512160.

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AbstractRecent criticisms of policies which advocate the public accommodation of cultural and religious difference have focused on the fact that 'multiculturalism is bad for women'. Making more explicit the way in which public accommodations of some minority group 'differences' are a requirement of the liberal commitment to individual autonomy and pluralism allows us to develop a version of 'progressive multiculturalism' which also safeguards the autonomy of minority women. This approach integrates two components both of which are important for minority women's autonomy: first, it gives weight to the importance of 'recognition' of cultural and religious difference in the public sphere; and, second, it facilitates full participation by minority women in mainstream political, social and economic processes.

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Nikiforova, Basia. "RELIGIOUS LANDSCAPE OF VILNIUS: A PHENOMENOLOGICAL GLANCE / VILNIAUS RELIGINIS PEIZAŽAS: FENOMENOLOGINIS ŽVILGSNIS." CREATIVITY STUDIES 4, no. 1 (2011): 101–9. http://dx.doi.org/10.3846/20290187.2011.577183.

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The traditional religious landscape is changing considerably, and the current religious landscape exhibits a remarkable variety. The religious landscape was shifting. Today in Europe there are three general trends – secularization, new spirituality and immigrant religions such as Islam, Buddhism, Hinduism additional to Judeo-Christian tradition. Phenomenological approaches are crucial for developing new and deepening existing modes of cooperation between dissimilar cultures and religions. Using phenomenological approach we look on religious landscape of Vilnius as pluralistic from the two general views: old historical, traditional source and nowadays the increasing diversity. The article includes a short discussion about definition of ‘religious landscape’ and the possibilities of its interpretation. Using definition epochē from phenomenological point of view we conclude that religious landscape of Vilnius is pluralistic. Santrauka Tradicinis religinis peizažas kinta labai pastebimai, o dabartinis demonstruoja ypač didelę įvairovę. Nūdien Europoje vyrauja trys bendros tendencijos – sekuliarizacija, naujasis dvasingumas ir imigrantų religijos, tokios kaip islamas, budizmas, iniduizmas greta judaistinės-krikščioniškosios tradicijos. Remdamiesi fenomenologiniu požiūriu, žvelgiame į religinį Vilniaus peizažą kaip į pliuralistinį, atsiveriantį iš dviejų bendrų perspektyvų: senoji istorinė, tradicinė versmė ir nūdien augantis skirtingumas. Straipsnyje imamasi trumpos diskusijos „religinio peizažo” tema ir apie šio apibrėžimo interpretavimo galimybes. Pasitelkiant sąvokąepochē, fenomenologinio mąstymo perspektyvoje prieinama išvada, kad Vilniaus religinis peizažas yra pliuralistinis.

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Wilson, David Sloan, Yasha Hartberg, Ian MacDonald, Jonathan A. Lanman, and Harvey Whitehouse. "Cultural diversity really is like biological diversity: reply to comments on The Nature of Religious Diversity: A Cultural Ecosystem Approach." Religion, Brain & Behavior 7, no. 2 (2016): 169–74. http://dx.doi.org/10.1080/2153599x.2015.1132253.

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Dutta, Ankita. "Managing Religious Diversity in Italy." Telos 2019, no. 188 (2019): 79–101. http://dx.doi.org/10.3817/0919188079.

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Nbete, AlubaBari Desmond. "From Multiculturalism to Humanistic Secularism: Harnessing Nigeria's Cultural Diversity." AFRREV IJAH: An International Journal of Arts and Humanities 9, no. 1 (2020): 155–70. http://dx.doi.org/10.4314/ijah.v9i1.15.

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The Nigerian state is deeply polarised along ethnic and religious contours, with a widening gulf between the poor masses and the rich few, which reflects the culpability of the ruling elite. However, the actual character of the class struggle is often blurred by the politicization of ethno-cultural and religious differences in a manner that undermines political order and national unity. Ethnicity and religion are thus usedby the political class to manipulate the citizens' consciousness of their ethno-cultural and religious identities to serve the masked parochial class interests. This has made the political arena very volatile and conflict-laden. Stemming the tide of this incessant clash of values and violent ethno-religious conflicts requires a creative adaptation of multiculturalism and secularism. This paper defended a sophisticated understanding of state in the globalization era, which includes citizens' appreciation of their cultural differences, mediated by consciousness of their shared humanity and a strong commitment to the ideals of a civilized community. It argued for a genuinely humanistic secularization of state affairs, harnessing of the country's diverse cultural heritage, and promotion of religious accommodation rather than cultural assimilation and the interference of religion in state affairs, or vice versa.Key Words: multiculturalism, humanistic secularism, cultural diversity, cultural integration, national unity

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Junqueira, Sérgio Rogério, and Taciane Jaluska. "Urban Landscape Educates for Diversity." Caminhos 15, no. 2 (2017): 279. http://dx.doi.org/10.18224/cam.v14i2.5257.

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Abstract: this text is the result of a qualitative exploratory and documentary research aiming to understand the religious spaces as educational instruments for the respect of Brazilian cultural diversity, based on the urban tourism itineraries focused on the religious cultural heritage produced by the Curitiba Institute of Tourism and the Foundation Cultural of Curitiba. To this end, we propose the discussion based on the understanding of tourism as an educational space for cultural plurality through the construction of scripts with pedagogical conceptions and propositions. The results point out that the practice of educational tourism to promote environmental studies helps to develop not only cognitive aspects, but also emotional, affective, social and cultural aspects in the individual, favors encounters that stimulate student reflection and promote knowledge of the socio-cultural environment where Live and the enormous Brazilian cultural diversity, disrupting ethnocentrism. Paisagem Urbana Educa para a Diversidade Resumo: este texto é o resultado de uma pesquisa qualitativa exploratória e documental visando compreender os espaços religiosos como instrumentos educativos para o respeito a diversidade cultural brasileira, a partir dos roteiros de turismo urbano voltados para o patrimônio cultural religioso produzidos pelo Instituto de Turismo de Curitiba e Fundação Cultural de Curitiba. Para tal propomos a discussão a partir da compreensão do turismo como espaço de educação para a pluralidade cultural por meio da construção de roteiros com concepções e proposições pedagógicas. Os resultados apontam que a prática do turismo educacional para promover estudos do meio auxilia a desenvolver no indivíduo não só aspectos cognitivos, mas também emocionais, afetivos, sociais e culturais, favorecem encontros que estimulam a reflexão dos alunos e promovem o conhecimento do meio sociocultural onde vivem e da enorme diversidade cultural brasileira, descontruindo o etnocentrismo.

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Tinker, George E. "American Indian Berdaches and Cross-Cultural Diversity." Journal of the American Academy of Religion LVII, no. 3 (1989): 607–16. http://dx.doi.org/10.1093/jaarel/lvii.3.607.

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Mancini, Silvia. "Imaginaries of Cultural Diversity and the Permanence of the Religious." Diogenes 56, no. 4 (2009): 3–16. http://dx.doi.org/10.1177/0392192110365289.

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Orellana, Felipe. "Cultural Diversity and Religious Reflexivity in an Intercultural Chilean Parish." Religions 12, no. 2 (2021): 118. http://dx.doi.org/10.3390/rel12020118.

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This research aims to analyze cultural diversity and its relationship with the personal belief in an Immigrant Parish. The discussion is framed within the topic of intercultural churches and parishes, although in a setting that has not been researched (Santiago, Chile). The research was carried out in the Latin-American Parish placed in Providencia, Santiago, and a qualitative framework was used to obtain and analyze the data. Cultural diversity is understood concerning religious reflexivity and under the idea that pluralism leads to a weakening of religious conviction, as Peter Berger argued. The theoretical framework makes the difference between the vision of Berger on cultural pluralism (pluralism inter-religion) and the viewpoint by Charles Taylor (pluralism intra-religion). On the contrary to Berger, the findings of this research showed that cultural diversity and pluralism are elements that produce a strengthening of individual beliefs.

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Lessow‐Hurley, Judith. "Religious diversity in the public schools: Multicultural perspectives." Multicultural Perspectives 1, no. 1 (1999): 8–12. http://dx.doi.org/10.1080/15210969909539879.

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Loubser, J. A. BOBBY. "Religious Diversity and the Forma1'Ion of Closed Cultural Systems, or When Does Religion Turn Bad?" Religion and Theology 11, no. 3-4 (2004): 256–77. http://dx.doi.org/10.1163/157430104x00122.

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AbstractThis programmatic article investigates a single aspect of culture that regulates religious expression and the construction of identity. A brief overviem of four types of religio found in South Africa serves to illustrate the significant role of the media of communication in religious expression. Indigenous traditional religions operate within a pure oral culture, the Ibandla Amanazeretha of Isaiah Shembe operates within a 're-discovered' oral culture and Islam has its roots in an oral-manuscript culture, while conventional Protestantism has the heritage of a religion that operates within the culture of the printed media. The article finally considers the question of how a better understanding of religious culture can help to prevent religion from developing into a hegerreonic ideology. The article contributes to interdisciplinary debate.

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Seymour, Michel. "Peoples, political liberalism and religious diversity." Ethnicities 12, no. 2 (2012): 142–60. http://dx.doi.org/10.1177/1468796811431297.

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Rambe, Toguan, and Seva Maya Sari. "Toleransi Beragama Di Era Disrupsi: Potret Masyarakat Multikultural Sumatera Utara." TAZKIR: Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman 6, no. 1 (2020): 133–46. http://dx.doi.org/10.24952/tazkir.v6i1.2699.

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North Sumatra is known as a heterogeneous society as well as other provinces in Indonesia, diversity is seen in differences in religion, culture and so forth. This condition certainly has the potential to cause social conflict to disrupt religious harmony. On the other hand, North Sumatra is known as a province that is wise in handling socio-religious conflicts that occur in society. This study uses a qualitative approach in which the type of research is phenomenology (phainomenon). In collecting data, the author uses the method of observation and direct interviews which are both participative and non-participative, namely observations involving religious leaders and officials who have authority in religious institutions in North Sumatra. The conclusions in this study noted that the portrait of diversity was seen in religious and cultural entities. The diversity of religions in this region is recorded that there are 6 religions served by the government, namely Islam 65.45%, Christian 26.62%, Catholic 4.78%, Hindu 0.19%, Buddhist 2.82%, Confucianism 0, 14%. Cultural entities recorded that there were eight ethnic groups added with several ethnic immigrants. The eight indigenous ethnicities are Malay, Batak Toba, Batak Angkola, Mandailing, Simalungun, Karo, Nias, and Pakpak / Dairi. Meanwhile, the potential of this area in realizing a tolerant life is the use of religious values and local wisdom as a means of establishing a tolerant attitude. And support from the government, religious leaders and the availability of communication platforms between religious leaders such as FKUB.

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Chidester, David. "Unity in Diversity: Religion Education and Public Pedagogy in South Africa." Numen 55, no. 2-3 (2008): 272–99. http://dx.doi.org/10.1163/156852708x283078.

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AbstractOn 12 September 2003, Minister of Education, Kader Asmal, presented to Parliament South Africa's new national policy on religion and education. Breaking with the confessional religious instruction of the past, the policy established a new educational agenda for teaching and learning about religion, religions, and religious diversity in South African schools. Although this policy was the focus of many years of educational debate and religious controversy, it was also part of broader post-apartheid efforts in nation building. The policy was based on an inclusive definition of citizenship; it enacted the state's commitment to constitutional values, respect for cultural diversity, and transformational promise of moving a divided society towards national unity. In this broader context, I want to link South Africa's national policy for religion and education with post-apartheid initiatives in cultural heritage. As public pedagogy, state-driven and market-driven heritage projects have created an expanding classroom for "celebrating diversity and building national unity." Heritage projects have been criticized for manufacturing uniformity and privileging the extraordinary. In working out a curriculum for religion education in schools, these criticisms also need to be addressed. This article proposes that fruitful exchanges in theory and pedagogical practice can emerge at the intersection of religion education, heritage studies, and the history of religions.

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Fukuyama, Mary A., and Todd D. Sevig. "Cultural Diversity in Pastoral Care." Journal of Health Care Chaplaincy 13, no. 2 (2004): 25–42. http://dx.doi.org/10.1300/j080v13n02_02.

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Knauft, Bruce M. "Experience and Diversity in Religious Practice." Cultural Dynamics 9, no. 2 (1997): 149–60. http://dx.doi.org/10.1177/092137409700900202.

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Longkumer, Arkotong. "Exploring the Diversity of Religion." Fieldwork in Religion 4, no. 1 (2010): 46–66. http://dx.doi.org/10.1558/firn.v4i1.46.

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This article considers the importance of “religion” and “identity” in the process of fieldwork in the North Cachar Hills, Assam, India. The political sensitivities in the region provided a difficult context in which to do fieldwork. This is chiefly because of the various armed insurrections, which have arisen as a consequence of the complicated remnants of British colonialism (1834–1947), and the subsequent post-independence challenge of nation building in India. This article raises important methodological questions concerning fieldwork and the relational grounding of the fieldworker relative to the inside/outside positions. It reflects on these issues by discussing the Heraka, a Zeme Naga religious movement. Their ambiguity and “in-between” character accommodates both the “neo-Hindu” version of a nation or Hindutva (Hinduness) and the larger Naga (primarily Christian) assertion of their own cultural and religious autonomy. The Heraka provides an alternative route into ideas of nationhood, religious belonging and cultural identity.

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Yeolekar, Mugdha. "Embedding Diversity Conversations in Religious Studies Courses: Reflections on Teaching Religions of the World." International Journal of Diversity in Education 21, no. 1 (2020): 67–74. http://dx.doi.org/10.18848/2327-0020/cgp/v21i01/67-74.

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SCHILBRACK, KEVIN. "Hospitality and the ethics of religious diversity." Religious Studies 56, no. 1 (2019): 64–79. http://dx.doi.org/10.1017/s0034412519000209.

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AbstractAs the discipline of philosophy of religion stretches to become a global, cross-cultural discipline, it takes on ethical questions about how one should treat those who participate in religious forms of life one does not share. This article offers a typology of possible ethical positions in a context of religious diversity and argues that the strongest position is one of conditional hospitality. That is, the moral ideal proposed here is one of welcome to the religious other that is conditional on an accurate moral judgement of their practices, beliefs, and institutions.

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Kippenberg, Hans. "Europe: Arena of Pluralization and Diversification of Religions." Journal of Religion in Europe 1, no. 2 (2008): 133–55. http://dx.doi.org/10.1163/187489108x311441.

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AbstractIf participation in church activities is critical for the strength or weakness of religion, there is no denying that Europe comes off poorly. According to American sociologists of religion the rise of religious pluralism in the USA was due to the strict separation between state and church; it compelled congregations and denominations to compete for believers. The European case is different. Here the diversity of religions existed long before the modern period. Since its ancient beginning European culture sought its authorities outside its geographical confines. Greeks and Jews, Hellenism and Hebraism, Athens and Jerusalem, later Mecca and Islam became cultural points of orientation for people living in Europe. The article addresses the cultural and social processes that transformed these and other foreign religious traditions into typical European manifestations: the Roman legal system turned foreign religions into legal categories; it was modernization that led to the articulation of distinctly religious meanings of history and of nature; and it was the detachment from the church that provided the impetus for new societal forms of religion. Those processes are at the center of the European plurality and diversity of religions.

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Pettersson, Thorleif. "Religion in Contemporary Society: Eroded by Human Well-being, Supported by Cultural Diversity." Comparative Sociology 5, no. 2-3 (2006): 231–57. http://dx.doi.org/10.1163/156913306778667366.

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AbstractMost versions of secularization theory expect advanced modernity to weaken religion. In contrast, this chapter argues that two different dimensions of contemporary society affect religion in opposite ways. Rising levels of human security and well-being are assumed to drive towards religious decline, while growing cultural diversity is assumed to push towards religious growth. These two hypotheses are simultaneously investigated, using world wide data for 50 000 respondents from 37 countries with a predominantly Christian heritage. As dependent variables, two dimensions of religious involvement which relate to two core aspects of secularization theory are analyzed: church-oriented religious involvement and preferences for a religious impact on politics. The findings from three different analytical strategies demonstrate that each of the two religious orientations is positively related to the cultural diversity, and also that each of them is negatively related to human security and well-being. Furthermore, the results also indicate that the religious changes which took place between 1981 and 1999/2000 are negatively related to human well-being and security, and positively to cultural diversity. Thus, a set of comprehensive analyses of one and the same set of world wide data indicate that human security and cultural diversity affect religious involvement in opposite ways. It seems too simplistic, therefore, to view modernization as a universal cause of religious decline.

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Winkler, Kathrin. "Public Theology, Religious Diversity, and Interreligious Learning." Journal of Contemporary Religion 34, no. 2 (2019): 397–98. http://dx.doi.org/10.1080/13537903.2019.1628386.

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Mills, R. J. W. "Alexander Ross’sPansebeia(1653), religious compendia and the seventeenth-century study of religious diversity." Seventeenth Century 31, no. 3 (2016): 285–310. http://dx.doi.org/10.1080/0268117x.2016.1185024.

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Husniyah, Nur Iftitahul. "Religious Culture Dalam Pengembangan Kurikulum PAI." AKADEMIKA 9, no. 2 (2015): 277–89. http://dx.doi.org/10.30736/akademika.v9i2.68.

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At a practical level, the atmosphere of religious culture could be established through activities that encourage cultural diversity in the school / madrassa, among others: firstly, conducting routine activities, namely the development of cultural diversity regularly taking place in the days of learning at school; secondly, creating a conducive school environment that becomes a laboratory for the delivery of religious education, so that the environment and the process of life for the students really can provide education about how to be religious; thirdly, not only is the Islamic religious education formally presented by teachers of religion with the subject matter of religion in a learning process, but it can also be done outside the learning process in their daily lives; fourthly, creating religious situations or circumstances; fifthly, allowing students to express themselves, develop their talents, interests and creativity of Islamic religious education in various skills and arts. Sixthly, organizing various religious competitions. Fostering cultural diversity in schools / madrassa that should be taken into acount is that the phenomenon of the praxis of worship and prayers conducted in an educational environment instead of being solely conducted ritually. The issue of moral destruction can not be solved by simply praying or just reading the scriptures. In addition, religious education in public schools in particular is in need of attitudes and perspectives of teachers to be open, inclusive, and capable of promoting dialogue and mutual understanding amid cultural and religous diversity in the school environment. For the writer, the Islamic religious education is an education that teaches universally good values and can be received by the plurality of community in the school environment.

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Wright, Andrew. "Context, Competence and Cultural Diversity: Religious education in a European setting." Journal of Beliefs & Values 24, no. 1 (2003): 111–17. http://dx.doi.org/10.1080/1361767032000053051.

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Tomalin, Emma. "Supporting cultural and religious diversity in higher education: pedagogy and beyond." Teaching in Higher Education 12, no. 5-6 (2007): 621–34. http://dx.doi.org/10.1080/13562510701595283.

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Reus-Smit, Christian. "Cultural Diversity and International Order." International Organization 71, no. 4 (2017): 851–85. http://dx.doi.org/10.1017/s0020818317000261.

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AbstractThe modern international order faces profound challenges. Power is shifting to non-Western states and diffusing to non-state actors, including transnational insurgents. This is more than a power transition: it also about culture. Western states now share the stage with powers such as China who bring their own cultural values, practices, and histories, and new forms of transnational violence are justified in the name of religious identity and belief. Some see this as a fundamental threat to modern international order, an order created by and for the West. Others see the “liberal” order as uniquely able to accommodate states and peoples of diverse cultures. How well equipped is IR to contribute to these debates? I review four recent works on the future of the modern international order, asking what conceptual, theoretical, and empirical resources they offer for understanding the relationship between cultural diversity and international order. This literature suffers from four limitations: culture is essentialized or bracketed; institutions are seen as either simple expressions of cultural values or structures that neutralize culture, with their recognition function ignored; the structural power of international orders—how they produce political and cultural subjectivities—is underappreciated; and international orders are conceived too narrowly as orders of sovereign states. To overcome these limitations, I advance a new perspective on cultural diversity and international order. International orders evolve in heterogeneous cultural contexts, and the governance of diversity is a key imperative of order building. In response, international orders developdiversity regimes: institutional norms and practices that define legitimate units of political authority, authorize certain forms of cultural difference, and relate the two. These regimes are essential to the legitimacy of international orders, but face two interrelated pressures for change: shifts in underlying material capabilities, and new claims for cultural recognition, often rooted in grievances against past or prevailing forms of recognition.

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Ho, Christina. "Everyday Diversity." Cosmopolitan Civil Societies: An Interdisciplinary Journal 6, no. 2 (2015): 134–50. http://dx.doi.org/10.5130/ccs.v6i2.3964.

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The Cosmopolitan Civil Societies Journal has been an important forum for discussing issues around cultural diversity. Articles on cultural diversity have been present in virtually every issue of the journal. These have ranged from conceptual pieces on cosmopolitanism, identity, dialogue, prejudice, pluralism, cultural and social capital and social inclusion, to articles embedded in empirical research on ethnic precincts and segregation in cities, experiences of religious minorities, immigrant entrepreneurs, and more. Over its five year history, the journal has also had themed editions on cultural diversity issues, including one on embracing diversity in sport, and another on the Chinese in Australian politics. The scope of this work has been wide, and authors have brought a range of disciplinary and methodological approaches to the journal. The purpose of this paper is to draw together some of the work that has been published around cultural diversity, particularly relating to everyday experiences of cosmopolitanism and racism. Focusing on everyday social relations has been an important part of recent scholarship on cultural diversity in Australia (e.g. Wise and Velayutham 2009). In contrast to research framed around multicultural policy or mediated representations of diversity, the scholarship of the ‘everyday’ aims to explore people’s lived experiences and daily interactions with others.

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Sutopo, Dhanny Septimawan. "Managing Diversity as A Foundation of Religious Tolerance: A Study in Sidoasri Village, The Regency of Malang." Humaniora 7, no. 4 (2016): 453. http://dx.doi.org/10.21512/humaniora.v7i4.3598.

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Amongst other things, Indonesian history was rife with religious conflicts. Religious differences had thus far been factored in the causes of intolerance amongst believers of different religions. This study examined how religious tolerance that was established in Sidoasri village where Christians and Muslims were living together. This research used a qualitative descriptive method, where it would describe and explain data from the subject research on the form of religious tolerance in Sidoasri village. The results of this research show that religious tolerance is always built through the long process by way of mediating various past conflicts. Religious dogma has never been a cause of intolerance. Social, cultural, political, and economic factors are decisive in founding religious tolerance.

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Ubani, Martin, Elisa Hyvärinen, Jenni Lemettinen, and Elina Hirvonen. "Dialogue, Worldview Inclusivity, and Intra-Religious Diversity: Addressing Diversity through Religious Education in the Finnish Basic Education Curriculum." Religions 11, no. 11 (2020): 581. http://dx.doi.org/10.3390/rel11110581.

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The purpose of this article is to discuss how religious and non-religious diversity are addressed in the current national core curriculum for religious education (RE) in basic education in Finland. We first discuss the educational developments behind the Finnish curricular reform, and then focus on issues related to RE and RE research in Finland. We then describe the key contextual contributors to the current RE curriculum in basic education before proceeding to examine how diversity is addressed in the curriculum. Based on our examination, we identify four themes in the curriculum: inter-religious diversity, religious and non-religious worldviews, cultural diversity, and dialogue skills. In RE, diversity is largely addressed within a framework of religion and multiculturality. The article ends with a call for renewal of research foci in RE.

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Schweiger, Beth Barton, Walter H. Conser Jr., and Sumner B. Twiss. "Religious Diversity and American Religious History: Studies in Traditions and Cultures." Journal of the Early Republic 18, no. 3 (1998): 537. http://dx.doi.org/10.2307/3124678.

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Ribeiro, Claudio De Oliveira, Alonso Gonçalves, Irênio Chaves, Jefferson Zeferino, and Jaci de Fátima Souza Candiotto. "Editorial: Diversidade religiosa e cultural e o “princípio pluralista” | Editorial: Religious and Cultural Diversity in relationship with the "Pluralistic Principle"." Caderno Teológico da PUCPR 5, no. 1 (2020): 6. http://dx.doi.org/10.7213/2318-8065.05.01.p06-09.

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Korobeynikova, Larisa A., and Elena V. Vodopiyanova. "CULTURAL DIVERSITY AND GLOBALTITY." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 40 (2020): 80–91. http://dx.doi.org/10.17223/22220836/40/7.

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The paper is aimed to present a concept of globalization in the of contemporary discourse of cultural diversity. It is argued here that the conditions of contemporary multiethnic and multicultural world do not require any unification in the form of universalistic globalization, but instead the development of modern globalization process in form of cultural diversity. In most recent theoretical debates, depending on the character of the process of globalization (homogeneous or fragmentary), two trends of investigation of this process arise: (i) globalization on the basis of the idea of progress which leads to a homogeneous world (universalism); (ii) globalization on the basis of representation of the world’s real diversity (multiculturalism). Theorists of globalization stress the fact that an economic-homogenization paradigm is becoming powerful in both academic and popular usage. They then focus their attention on the increased integration of the global economy and its homogenizing effects on state policy and culture. As for homogeneous (i.e. universalistic) discussions, the tendency for many issues to assume apposite values –on the segment comprising comparative version of globalization or elite version globalization – arise. Multicultural concepts of globalization, based on the recognition of the world real diversity, are popular because of their non-repressive and tolerant form. Appraisals of multiculturalism as an intellectual trend, which could be evaluated as a core of recent multi-globalization process, are controversial (as for example in the works by J.Searle, R.Rorty, Ch. Taylor) The main problem about the interpretation of contemporary globalization process as multicultural globalization is investigated in this paper by means of the analysis of the change of modern values of European culture and philosophy. Relevant discussions here are centred on the reinterpretation of the classical philosophical paradigm, concerned with reevaluation of the relation of the main philosophical categories; subject and object. Interpretation of the subject has been changed in contemporary philosophical discourse of the following directions: (i) weakness of the opposition of subject and object; (ii) interpretation of the subject in terms of the death of author (term by R.Bart); (iii) interpretation of subject in the context of cultural diversity (in terms of female philosophy, whiteness, blackness, etc). Paper then put into focus change of the main values of European culture and philosophy: rationality, liberalism, individualism. Rationality, liberalism, individualism loose their classical form and replaced by diverse, pluralistic, flexible values. Change of the main values of European culture influence greately on the character of contemporary globalization process, which develops in the direction of the appreciation of the world real diversity. Interpretations of multicultural are based on the multiculturalism as trend of contemporary philosophical and political discourse. Multiculturalism is closely associated with identity politics, the politics of difference and the politics of recognition, all of which share a commitment to revaluing disrespected identities and changing dominant patterns of representation and communication that marginalize certain groups. Multicultural claims include a wide range of claims involving religion, language, ethnicity, nationality and race. Culture is overbroad concept, and all of these categories have been subsumed by the concept of culture. The paper presents the interpretation of multicultural globalization on the base some theoretical ideas of multiculturalism. The main trend of multicultural globalization embrace the concept of cultural diversity. Diverse cultural identities and languages are irreducibly social and cultural goods, which should be presumed to be of the equal worth. The recognition of the equal worth of diverse cultures requires replacing the traditional liberal regime of identical liberties and opportunities for all citizens with a scheme of special rights for minority cultural groups. Culture is to be instrumentally valuable to individuals, for two reasons. First, it enables individual authonomy. Second, culture is instrumentally valuable for individual self-respect. As final remark, we think that within the boundaries of multicultural type of globalization, a new democratic politics permitting a dialogue for distinct cultural and religious groups and the ground for their consensus could be achieved.

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Ward, Stephen. "Religious control of schooling in England: diversity and division." Intercultural Education 19, no. 4 (2008): 315–23. http://dx.doi.org/10.1080/14675980802376846.

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Acres, William. "Discourses of Religious Diversity: A Paradox?" International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 11, no. 1 (2011): 193–212. http://dx.doi.org/10.18848/1447-9532/cgp/v11i01/38978.

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Journal articles on the topic 'Religious and Cultural Diversity'

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