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Journal articles on the topic 'Religious aspects of Violence'
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1
Rohmawati, Rohmawati. "ANTROPOLOGI KEKERASAN AGAMA : Studi Pemikiran Jack David Eller." Sabda : Jurnal Kajian Kebudayaan 13, no. 2 (December 31, 2018): 179. http://dx.doi.org/10.14710/sabda.13.2.179-190.
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This article aims to study the anthropology of religious violence in Jack David Eller's perspective. The conclusions are: (1) violence, anthropologically, is not an objective quality of a concept and a judgment, depending on the person who sees it. Some violence is considered good and ordered as rights and obligations; (2) the factors supporting violence are: constituents of cultural violence, integration into groups, identities, institutions, interests, and ideologies; (3) religious violence is practiced in all religions because there are some aspects of violence in religious doctrine; (4) religious violence has various forms: sacrifice, martyrdom, persecution, holy war, ethno-religious conflict, abuse, crime and murder.
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Pournaghash-Tehrani, Said, Hadi Bahrami Ehsan, and Somaye Gholami. "Assessment of the Role of Religious Tendency in Domestic Violence." Psychological Reports 105, no. 3 (December 2009): 675–84. http://dx.doi.org/10.2466/pr0.105.3.675-684.
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The present study assessed relationships between religiosity and the perpetration of violence by husbands and wives toward one another in an Iranian context. 180 Iranian couples living in Iran were administered the Islamic Religious Tendency and Domestic Violence questionnaires. Patterns of relationship between aspects of religious tendency and expressed violence were similar in men and women. There was a negative correlation between Religiosity, Religious Valuation, and self-reported Domestic Violence of husbands and wives. Religious Disorganization was positively correlated with expressed Domestic Violence of husbands and wives. Finally, the results of a regression analysis revealed that only Religiosity and Religious Disorganization predicted self-reported Domestic Violence of husbands and wives.
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Simanungkalit, Lasmaria Nami, and Bobby Kurnia Putrawan. "Responding to Theology Religionum in Christian Religious Education." Jurnal Teologi Cultivation 5, no. 2 (December 30, 2021): 61–71. http://dx.doi.org/10.46965/jtc.v5i2.616.
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Lately, religion has become something scary and worrying. Religion in the hands of its followers often appears with a face full of violence and as if it has lost its friendliness. In recent years, there have been many conflicts, intolerance and violence in the name of religion and belief. Religious pluralism is not a reality that requires people to put each other down, belittle each other, or confuse one religion with another, but instead places it in a position of mutual respect, mutual recognition and cooperation. In order to eliminate the destructive aspects of religion and present its constructive side as a unifier, schools as institutions mandated to educate the nation's life must participate in providing an understanding of religion and must be able to create an environment that provides education. Opportunities for students to build harmonious social relationships between students of different religions. For this reason, an effort is needed in certain religious communities to reflect or think coherently about the new awareness as an effort to respond to this problem of pluralism. To address this matter, Religionum Theology as a branch of theology that discusses how Christianity responds to the reality of the existence of religious plurality outside itself, especially in Christian Religious Education.
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Begalinova, Kalimash, Madina Ashilov, and Alibek Begalinov. "RELIGIOUS EXTREMISM IN KAZAKHSTAN: THREATS OF SPREADING AND MEANS OF OPPOSITION." Central Asia and The Caucasus 21, no. 4 (December 17, 2020): 124–31. http://dx.doi.org/10.37178/ca-c.20.4.12.
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Today, regional integration and globalization have added new dimensions to the problems of violence, religious extremism and terrorism that attract a lot of attention in the academic community of many counties. A polyconfessional and polyethnic state, Kazakhstan, where various trends of world religions are inevitably present, is especially aware of the problem of religious extremism. In these conditions, interconfessional relations as a guarantor of internal and external stability in our republic is one of its most important problems. This article presents the aspects related to the religious environment and threats of religious extremism in Kazakhstan and outlines feasible solutions.
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Fitriyani, Fitriyani. "SENSIVITAS GENDER HAKIM BANDING DALAM PUTUSAN KEKERASAN DALAM RUMAH TANGGA." Mozaic : Islam Nusantara 7, no. 2 (October 31, 2021): 107–30. http://dx.doi.org/10.47776/mozaic.v7i2.262.
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This study found that judges' sensitivity to gender issues was still low in the Religious High Court, especially in deciding cases related to husband and wife issues. This is due to the judge's understanding of legal sources and the ability of judges to use legal logic which is still gender-biased. This research is a qualitative study (library research) with descriptive-analytical character, using a juridical approach and a gender approach, in which the researcher will describe and analyze according to the data obtained, in relation to court decisions regarding Domestic Violence (KDRT) using the main data source. namely in the form of decisions of the High Religious Courts related to Domestic Violence (KDRT) taken from the website of the Supreme Court of the Republic of Indonesia, secondary, primary, and tertiary data and judge interviews as supporting data for the study. Data analysis uses content analysis of court decisions related to Domestic Violence (KDRT). Aims to understand the logic of the judge's decision and analyze the judge's argument on the decision on Domestic Violence (KDRT) from the perspective of gender justice in the Religious High Court. There are three aspects used by judges in deciding cases: 1) legal aspects, 2) philosophical aspects, and 3 social aspects. In addition to these three aspects, judges also use legal logic/judges' ijtihad in the discovery of new laws. The perspective of judges' decisions that are not gender-equitable are characterized by the presence of 1) marginalization of women, 2) subordination, 3) stereotypes, 4) violence, 5) double burden.
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Kavosh, Reza. "Religious Terrorism." Andalas Journal of International Studies (AJIS) 1, no. 2 (March 9, 2015): 152. http://dx.doi.org/10.25077/ajis.1.2.152-167.2012.
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This article explores religious terrorism, a concept that has received a lot of attention from academics and the international community. It briefly looks at the definitions of terrorism and religious terrorism, in order to give clarity to the rest of the article. The article presents two sides of a debate. One side is that religious terrorism is in fact a unique and separate phenomenon. The other side is that “religious terrorism” is not fundamentally different from terrorism, and rather is a misrepresentative term made up by academics in the West in order to further their political agenda... The authors argue that even if some people to justify violent acts use religion, nevertheless the basic tenets of most religions are peace and tolerance. Religion has the potential to prevent, mediate, and resolve conflict, as well as heal and reconcile after violence has occurred. In order to counter terrorism, religious leaders need to work tirelessly around the world to uphold the peaceful aspects of religion.
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de Velasco, Francisco Diez. "Theoretical Reflections on Violence and Religion: Identity, Power, Privilege and Difference (With Reference to the Hispanic World)." Numen 52, no. 1 (2005): 87–115. http://dx.doi.org/10.1163/1568527053083467.
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AbstractThe purpose of this paper is to reflect, from a theoretical point of view, on the relationship between violence and religion. The historic examples, taken mainly from the Hispanic world, aim to show that even if violence is an habitual component in religions, it is not at all a necessary combination, either in regards to religion in general or to any religion in particular. For this purpose, four aspects will be brought up in which the binomial religion-violence is manifested in a more characteristic way. The first has to do with identity: religion as a sign of identity can allow for a systematic and religiously correct resource for violence. The second aspect deals with the relationship between power and religion, in particular in its relation to the religious legitimization of power and the violence that goes along with its practice. The third aspect refers to privilege, generator of violence in a number of orders (between humans and animals, men and women, powerful and subjected, center and periphery, religious leaders and their followers, etc.). The last aspect refers to difference and introduces a reflection on multireligiosity, a characteristic of our present world, and in which the combination of religion and violence, even though it endures, tends to be mitigated in view of a global frame of cohabitation which must become stronger from the search for a consensus, necessarily based on the renunciation of religiocentric and ethnocentric stances.
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Klawans, Jonathan. "Something Bigger than Girard." Bulletin for the Study of Religion 45, no. 3-4 (October 27, 2016): 23–27. http://dx.doi.org/10.1558/bsor.v45i3-4.31358.
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René Girard’s works on religion and violence remain important, above all, for having called attention to the question of religious violence well before the significance of this problem seemed obvious. Despite Girard’s insistence on the scientific nature of his project, various religious aspects of his work can be identified, and his work is often treated religiously by his followers. Mimetic theory will have to accept its limitations if it is to win over its critics.
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Rasidin, Mhd, Indra Ramdhani, Restu Prana Ilahi, Darti Busni, Doli Witro, and Raid Alghani. "The Dimension of Religion in Political Conflict and Violence: An Experience In Indonesia." Islam Transformatif : Journal of Islamic Studies 7, no. 1 (July 28, 2023): 1. http://dx.doi.org/10.30983/it.v7i1.6146.
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<p>This article aims to discuss the religious dimension in political conflict and violence in Indonesia Indonesian society is heterogeneous, especially in religious affiliation. A series of cases of violence in Indonesia involving religion, such as the events in Pekalongan (1995), Situbondo (1996), Poso (1998), Ambon (1999), Tasikmalaya (1996), Sukabumi (2008), and also other violence in several parts of Indonesia . This incident caused various kinds of losses both in terms of community facilities and the many casualties that fell. This is based on an excessive commitment to the religious aspects of Indonesian society... The method used in this article is a qualitative research method that consists of library research. Thus, the data obtained comes from literary sources such as books, scientific articles, research reports, and so on. The data analysis technique is a qualitative data analysis technique of Miles et al. The results of the study show that the religious dimension is the main factor in the various events of political conflict and violence in Indonesia. These religious-based conflicts are used by political elites to gain political power. The various religious and political conflicts and violence is due to hyper commitment in most religious societies and the factor of religious differentiation.</p><p><strong> </strong></p>
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Amal, M. Khusna, and Ahmad Fajar Shodiq. "Konflik Sunni-Syi’ah di Indonesia Kontemporer: Polarisasi, Diskriminasi dan Kekerasan Agama." Islamika Inside: Jurnal Keislaman dan Humaniora 5, no. 2 (February 11, 2021): 208–37. http://dx.doi.org/10.35719/islamikainside.v5i2.107.
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Abstract: This study examines the conflict between Sunni groups and Syi'ah groups in post-New Order Indonesia. Many studies have revealed the problem of religious sectarianism conflict between the two. Some argue that conflict is triggered by differences in religious identity and theology. Others see economic and political aspects as the main factors triggering religious conflict and violence. Starting from the case of the Sunni-Syi'ah conflict in Jambesari Village (Bondowoso), this study finds an interesting finding that the conflict occurred due to sharpening religious polarization and contestation. At the same time, the infiltration of intolerant religious elites from outside the village also contributed to sharpening polarization, escalating tensions, and even triggering mass acts of violence that were suspected to have originated from Sunni groups over the Syi'ah minority group. Alienation, discrimination, dissolution of recitation, vandalism, and burning of houses belonging to Syi’ah elites are forms of violence both physically and psychologically due to the occurrence of this religious conflict.
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M. Njeru, Fridah, Janet Kassilly, and Frank K. Matanga. "Nature and Aspects of Gender Integration During Election Violence in Kibera Slum, Kenya." International Journal of Social Sciences and Humanities Invention 8, no. 10 (October 14, 2021): 6609–22. http://dx.doi.org/10.18535/ijsshi/v8i10.02.
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Election violence has the potential to threaten the peace and security of many nations and destabilize the social fabric. Scholars have argued that women and children bear the greatest burden in times of violence compared to men. The main purpose of this study was to assess the nature and aspects of gender integration during election violence in Kibera slum, Kenya. The study was guided by social integration theory by Emille Durkheim and employed the descriptive research design. Fischer formulae as suggested was used to arrive at the sample size of 384 respondents;
S = X2 NP (1-P) / d2 (N-1) + X2 P (1-P). Data were collected by use of interviewee assisted questionnaires and unstructured interview schedules. Data were analyzed by use of the statistical packages for social scientists (SPSS version 17). Data were presented in form of frequency tables, bar graphs, pie charts and verbatims, Measures of data analysis used included the chi square, mean, R spearman’s rank order correlation. The study established that Kibera residents had a moderately cordial relationship with each other during election violence. Majority could seek help or be helped, buy property or land, marry or be married and employ or be employed by someone outside their ethnic, social class political and religious affiliations. Election violence had a negative relationship with ethnic affiliations, social class, political affiliation and religious affiliation aspects of gender integration, that is, an increase in election violence would lead to a decrease in gender integration. Generally, women were more integrated compared to men. The study recommends that NGOs, CBOs and FBOs enhance their non-partisan advocacy and carry out civic education to enlighten Kibera residents and Kenyans at large on the importance of gender integration especially during the elections.
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Grgić, Valentina, Silvia Rusac, and Nino Žganec. "Ethical Aspects in the Field of Violence against the Elderly." Nova prisutnost XXI, no. 2 (July 17, 2023): 253–67. http://dx.doi.org/10.31192/np.21.2.1.
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Cilj je ovog rada produbiti razumijevanje etičkih dilema i izazova u radu stručnjaka pomagačkih profesija u području nasilja nad starijim osobama. Nasilje prema ljudima u starijoj dobi je višedimenzionalan i složen medicinski, pravni i društveni problem. Najčešći su sukobi u pravu starijih osoba na autonomiju/samoodređenje i dužnosti stručnjaka da ih zaštiti. Nepostojanje jasnih i ujednačenih definicija, zakonskih propisa i smjernica za djelovanje otežava stručnjacima rad, izbor strategija i intervencija u nekoj situaciji. Osim navedenih etičkih izazova, pojavljuje se i izazov dužnosti prijavljivanja nasilja, pri čemu stručnjaci nemaju jasne upute ni zaštitu, zatim manjak edukacije za specifično područje nasilja nad starijim osobama te neostvarivosti djelovanja multidisciplinarnog pristupa. Nadalje, stručnjacima je izazov u radu i niska razina društvene osviještenosti za ovu problematiku te percepcija starijih osoba koje ne žele pomoć, odnosno nisu sklone prijavljivanju. Polazeći od teorijskog znanja, profesionalnog iskustva, vrijednosnih načela propisanih u profesionalnim etičkim kodeksima, poznavanja okvira za donošenje etičkih odluka te napose poznavanja individualnih obilježja i situacije u kojima se nasilje dogodilo ili se događa, stručnjacima bi u najvećem broju slučajeva trebalo biti moguće donijeti ispravnu, etički utemeljenu odluku.
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Gakhokidze, Jemal, and Giorgi Kaishauri. "Theoretical Aspects of Radicalization Under the Light of Religious Extremism – Introduction." Works of Georgian Technical University, no. 4(530) (December 21, 2023): 167–78. http://dx.doi.org/10.36073/1512-0996-2023-4-167-178.
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Radicalization and its relevance to countering violent extremism (CVE) is examined. The historical origins of radicalization and its contextual nature is explored. The definition of radicalization is discussed, including debates on its connection to violence and its broader adoption in political and academic discourse. The article distinguishes cognitive and behavioral radicalization and examines when radicalization becomes a societal threat. The push, pull, and personal factors framework is introduced as a means of understanding the contributing factors to radicalization. Various models and theories of radicalization are discussed, emphasizing their role in comprehending the complex causes behind violent manifestations of radical ideologies. Overall, the article provides insights into the theory of radicalization and its importance for developing effective CVE strategies.
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Pisilä, Mikko. "Supernatural punishment, spiritual violence and the Gospel of Matthew." Approaching Religion 12, no. 1 (March 1, 2022): 18–35. http://dx.doi.org/10.30664/ar.111084.
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Spiritual violence is a modern concept expressing the abusive aspects of religion. This article observes the potential for spiritual violence within the rhetoric of the Gospel of Matthew, a principal text of the dominant world religion. Utilizing the supernatural punishment hypothesis of religion as a theoretical background, this cross-disciplinary analysis opens perspectives on the use of religious power in the past and the present.
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Hogemann, Edna. "Religious intolerance: the maximum denial of alterity." Age of Human Rights Journal, no. 17 (December 17, 2021): 196–221. http://dx.doi.org/10.17561/tahrj.v17.6126.
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It analyses aspects of religious intolerance in Brazil, its cause-and-effect relationship with radical proselytism, negative consequences for the exercise of the right to religious freedom and other human rights, some manifestations in the Brazilian multireligious scenario, some potentially effective instruments for prevention intolerance, among which are the practices of alterity. It shows that Brazil, does not present a chaotic picture in terms of intolerance, but has worrying records of persecution, discrimination and acts of violence, for religious reasons, which should serve as a warning for implementation of affirmative actions and public policies regarding the duty of respect and solidarity with others.
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Absor, Muh Ulil, Asep Jahidin, Muqowim Muqowim, Hijrian Angga Prihantoro, Achmad Zuhri, and Proborini Hastuti. "Mengukur Indeks Moderasi Beragama Di Daerah Perkotaan Yogyakarta: Studi Kasus Di Kalurahan Sinduadi Dan Baleharjo." Al-Qalam 28, no. 2 (November 2, 2022): 252. http://dx.doi.org/10.31969/alq.v28i2.1122.
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<p><em>The development of extreme religious perspectives, attitudes of subjective truth claims that impose their religious interpretations are the main basis for the need for a moderate religious perspective. This article aims to analyse the situation of harmony, the experience of discrimination based on religion and to examine the religious moderation attitudes in the community. This research was conducted in a multicultural urban area in the Province of DI Yogyakarta, Baleharjo and Sinduadi Villages. This study found that respondents who experienced discrimination due to their religion were very low. However, 10.2% of respondents reported that there had been friction in their community. This study also found that level of people's attitudes regarding religious moderation measured by national commitment, tolerance, non-violence and accommodativeness to local culture can be categorized as high or good. However, there are several aspects of religious moderation that need to be strengthened such as attitudes about the importance of solving problems through legal approach if a person has problems with followers of other religions, acceptance of the establishment of houses of worship of other religions, leaders from other religions and the desire to conduct demonstrations and expel groups that are considered deviant. This study also found that the higher the education of the respondents, the higher the average score of religious moderation. Respondents who are active in religious organizations have also a higher attitude of religious moderation. Education, both through formal education and religious activities, can be an effective strategy to strengthen religious moderation attitudes in society.</em></p>
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Ali, Madad, Seema Zubair, Aman Ullah, Mahrukh Shakir, Maryam, and Sadaf Kalsoom Khattak. "LIVING WITH TERROR NOT LIVING IN TERROR: RELIGIOUS FACTORS AFFECTING PEACE IN PAKISTANI AREAS OF SECTARIAN VIOLENCE." Humanities & Social Sciences Reviews 9, no. 3 (May 3, 2021): 129–34. http://dx.doi.org/10.18510/hssr.2021.9314.
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Problem and aim of the study: This study is set out to investigate the impact of misinterpretation of religious education on sectarian violence in District Hangu.
Research methods: Primary data regarding religious education and its role in sectarian violence was collected through a semi-structured questionnaire. The sample size of 279 respondents from three selected villages of District Hangu was randomly selected through the proportional allocation method. The level of significant relationship of the study variables was determined through the Chi-Square test at the Bivariate level analysis. At the multivariate level analysis sect and education were used as controlled variables.
Results: Results show that religious education has a significant role in generating sectarian violence as the observed value of 27.617 as strongly significant at a 1% level of significance. Moreover, the findings of the study revealed the relationship between madrasas’ education and sectarian violence as significant ( ≤ 0.05) for both groups i.e., literate, and illiterate.
Application of the study: This empirical work is useful in policy planning for the institutionalism of religion. Notwithstanding, a policy for formal registration of all religious madrassas is the need of the day. The present study highlights that extremist literature should be banned in madrassas and there should be a proper syllabus for these institutions. The uniformity of religious education including modern education in their syllabus might be beneficial in this regard. Further, it is needed to focus on the development of underdeveloped areas of Pakistan and encourage cross religion and sects’ dialogue.
Originality and Novelty of the study: In Pakistan, the phenomena of sectarian violence have received limited attention in the literature. The existing empirical work in this area is primarily concerned with the political and social aspects of sectarian violence. Thus, the present study contributes to the existing body of knowledge by empirically exploring the issue of sectarian violence from a religious perspective. In this study, a novel method has been applied to determine the impact of religious education on sectarian violence by controlling the background variables of sect and education of the study participants. Such an application of the novel method is believed to enhance the validity of this study and vividly expose the role of sects in the sectarian violence in the research site.
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Davidko, Natalya. "Violence in the History of England's Christianity: A Study on the Basis of Religious and Literary Discourse." Athens Journal of History 10, no. 3 (May 7, 2024): 213–50. http://dx.doi.org/10.30958/ajhis.10-3-3.
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The current article is concerned with the dialectics between power, society and religion at a most dramatic period of the English history – the Tudor Reformation, a time when prevalent Catholic ideas were challenged by the new faith creating a conflict which could not be reconciled for centuries. The transition to a new social order took a strongly religious character. The schism triggered a tsunami of violence that permeated and shaped all aspects of life, polity, and culture. In the current article, politico-theological foundations of violence are viewed in historical perspective including both ideology and practice. Making violence a focal point of the research, we study all the means mobilized to justify it as well as mechanisms and venues of propaganda whose aim was to exert influence on people's mind-set.
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Schmidt, Titti. "Conflicts and violence in structuring metaphors of the Santo Daime, a religious and environmental movement in the Brazilian Amazon." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 322–38. http://dx.doi.org/10.30674/scripta.67315.
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In this article it is shown how conflicts and violence have influenced the development of Santo Daime, a religious and environmental movement in the Brazilian Amazon. By discussing three interrelated aspects (1) Violence and conflict in Santo Daime history; (2) Ideas about good and bad spirits; and (3) Santo Daime environmentalism, the author shows the relatedness between the members’ experiences of conflicts and violence in their history as rubber tappers and conflicts and violence as structuring metaphors in their daily ritual practices. The kind of moral practice that once began as a way to deal with the threat of conflict and violence has today turned into an enduring strategy that permeates members’ undertakings in matters related to environmentalism. Not only has it been crucial in shaping a new lifestyle among members, centring as it does on environmental concerns, but it has also moved the Santo Daime movement closer to more ‘worldly’ actors concerned with the future of the natural world. Although by sharing a common cause with such interest groups, Santo Daime members have been able to do so without loosing their distinct identity as members of a religious healing movement.
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Jassen, Alex. "The Dead Sea Scrolls and Violence: Sectarian Formation and Eschatological Imagination." Biblical Interpretation 17, no. 1-2 (2009): 12–44. http://dx.doi.org/10.1163/156851508x383377.
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AbstractThis article analyzes two interconnected narratives of violence in the Dead Sea Scrolls by drawing upon some recent treatments of religious violence employing social-scientific approaches—in particular, the "scarce resources" theory—and more general sociological approaches to sectarianism. The first narrative of violence revolves around the origins of the community's violent worldview as embodied in its debates with its opponents. Early sectarian literature represents sectarian debates and polemics in terms of an exclusive understanding of the meaning of Scripture, the application of ritual and cultic law, and the identity of God's elect. These aspects become focal points of ideological debate as the community attempted to convince the "outsiders" of the correctness of the sectarian way. By tracing the development of these debates in sectarian literature, however, I reveal how they are transformed from innocuous elements of disagreement into focal points for the emergence of violence as a central preoccupation of the Qumran community. The "scarce resources" theory explains why these specific points of disagreement become infused with violence. The second narrative of violence involves the continued appearance of these debates within the community's eschatological literature as a rhetorical device to legitimize its violent expectations. Unlike related groups in Second Temple Judaism (e.g., the Zealots), for the Qumran community, violence outside of the framework of the eschatological battle is not legitimized and presumably did not exist. By delaying all punishment until the eschaton, the community simultaneously defused its own violent worldview. The simultaneous infusion and defusion of violence is explained in the context of the sectarian structure of the community.
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Volkan, Vamik D. "Large-group psychodynamics and massive violence." Ciência & Saúde Coletiva 11, no. 2 (June 2006): 303–14. http://dx.doi.org/10.1590/s1413-81232006000200009.
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Beginning with Freud, psychoanalytic theories concerning large groups have mainly focused on individuals' perceptions of what their large groups psychologically mean to them. This chapter examines some aspects of large-group psychology in its own right and studies psychodynamics of ethnic, national, religious or ideological groups, the membership of which originates in childhood. I will compare the mourning process in individuals with the mourning process in large groups to illustrate why we need to study large-group psychology as a subject in itself. As part of this discussion I will also describe signs and symptoms of large-group regression. When there is a threat against a large-group's identity, massive violence may be initiated and this violence in turn, has an obvious impact on public health.
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Yusuf, Mohamad. "POTRET HARMONI KEHIDUPAN BERAGAMA: Studi Komperatif Relasi Islam-Buddha di Desa Tlogowungu, Kaloran, Temanggung dan Desa Blingoh, Donorojo, Jepara." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 17, no. 2 (October 1, 2016): 193. http://dx.doi.org/10.14421/esensia.v17i2.1287.
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The inter-religious harmony is not a rare thing in Indonesian society, there are a lot of practice at the grassroots level, which show that the Indonesian people are able to build religious harmony. However, due to the rise of religiously motivated violent incidents, both the case of intra-religion and inter-religious, and global-scale violence, the peaceful images of Islam are slowly replaced by the religious issues that are less encouraging. Based on that irony, this study tries to show a portrait of interfaith harmony between Islam and Buddhism in two different places; Tlogowungu, Temanggung and Blingoh, Jepara. Although both remain predominantly Muslim region, but the region becomes the centre of Buddhist people which is growing rapidly. This study shows that religious harmony between Muslims and Buddhists has a long historical roots. In addition to each doctrinal aspects of religion, the driving force of harmony also came from the role of local wisdom that exist in each region. Muslims and Buddhists are also equally establish relations of coexistence between religions patterned or mutually support the existence of each religion and cooperative patterns or work together in real.
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Stroumsa, Sarah, and Gedaliahu G. Stroumsa. "Aspects of Anti-Manichaean Polemics in Late Antiquity and Under Early Islam." Harvard Theological Review 81, no. 1 (January 1988): 37–58. http://dx.doi.org/10.1017/s0017816000009949.
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Mani established his religion on very broad syncretistic grounds, in the hope that it could conquer the whole oikumene, East and West, by integrating the religious traditions of all peoples—except those of the Jews. Although Manichaeism as an organized religion survived for more than a thousand years, and its geographical realm extended from North Africa to Southeast China, this ambition never came close to being realized, and the Manichaeans remained, more often than not, small and persecuted communities. Yet, in a somewhat paradoxical way, Mani did achieve his ecumenical goal. For more than half a millennium, from its birth in the third century throughout late antiquity and beyond, his religion was despised and rejected with the utmost violence by rulers and thinkers belonging to all shades of the spiritual and religious spectrum. In this sense, Manichaeism, an insane system, a “mania,” appeared as the outsider par excellence.
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Howard, Alfie. "Windigo Violence and Resistance." Genealogy 8, no. 2 (April 30, 2024): 50. http://dx.doi.org/10.3390/genealogy8020050.
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The windigo is a generally malicious figure in several Indigenous cultures of the land currently administered by the governments of the USA and Canada. In traditional narratives, the windigo is generally associated with hunger, greed, winter, and cannibalism. In this paper, I discuss how both Indigenous and non-Indigenous writers have used the figure of the windigo to critique and challenge environmental injustice. While some windigo stories present the being as a terrifying monster of the “wilderness”, others use the figure as an embodiment of environmental destruction and the injustice that comes with it. Windigo stories also highlight three further aspects of colonial violence: military violence, sexual violence, and religious violence. Although some stories depict windigos being defeated through violence, many stress the importance of care and healing to overcome the windigo affliction. In fact, storytelling itself may be part of the healing process. Windigo stories, I argue, can be a useful way to interrogate the injustices created by colonialism and environmental destruction, and the stories can also offer hope for healing and for an environmentally just future.
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Shakeel Ahmad Lone and Mushtaq Ahmad Nadaf. "Religious Harmony in India: Exploring the Enlightened Approaches of Sir Syed Ahmad Khan and Wahiduddin Khan." AL-IKHSAN: Interdisciplinary Journal of Islamic Studies 1, no. 2 (October 21, 2023): 48–55. http://dx.doi.org/10.61166/ikhsan.v1i2.37.
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Throughout multi-religious societies, living peacefully and maintaining harmony and integrity are key requirements. Peace is not merely the absence of war; it has much more socio-psychic connotations that involve all aspects of holistic existence. Religious harmony simply means the peaceful coexistence of different religions and their followers. Peace and religious harmony in India have been topics of great significance due to the country's diverse religious landscape. The nation's history has had some occasions for racial struggle and religious conflict. But there have also been people from multiple religions throughout history who have worked continuously to promote peace and harmony by encouraging acceptance and understanding of those of various faiths. Foremost among these stalwart figures are Sir Syed Ahmad Khan and Maulana Wahiduddin Khan, whose progressive outlooks had a profound effect on India's religious structure. Sir Syed's efforts were rooted in modern education, so he advocated that "Hindus and Muslims are two eyes of the beautiful bride that is Hindustan. Weakness in any one of them will spoil the beauty of the bride". Maulana Wahiduddin Khan's approach is deeply spiritual in nature and his approach to peace and religious harmony was rooted in a reinterpretation of Islamic teachings and an emphasis on dialogue, understanding, and non-violence. This paper will explore the various ideas encompassed by both stalwarts, Sir Syed Ahmad Khan and Maulana Wahiduddin Khan, regarding religious harmony and the unique approaches utilized by them in order to promote mutual understanding among the religious diversity in India.
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DeLorenzo, Yusuf Talal. "Fundamentalism, Revivalists, and Violence in South Asia." American Journal of Islam and Society 6, no. 2 (December 1, 1989): 345–49. http://dx.doi.org/10.35632/ajis.v6i2.2684.
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The volume under review is essentially a collection of papers presentedat a two-day workshop on the changing division of labor in South Asia heldat the University of Wisconsin in 1984 at which the two major themes werethe emerging role of women; and the “increasingly violent role of religion.”IThe latter theme became the subject of this book.Concerning this subject, the editor, Dr. Bjorkman, writes:“If, then, you have been perplexed about the chronic religiousviolence in contemporary South Asian states, you need search nofurther for relief. The following chapters examine, explore, andexplain aspects of religious fundamentalism, self-righteousrevivalists, and murderous mayhem among the four major faithsof South Asia."Then, evincing his concern for the human situation in the area, and hisown obviously painful experiences there, Dr. Bjorkman continues:“. . . one may justifiably conclude that a no-win situationcharacterizes the South Asian mosaic. Contemporary reality isdepressing, if not gruesome; the daily documentation of death anddestruction, cruelty and carnage, is sufficient evidence thereof?Candidly assessing the objective of his work, Dr. Bjorkman states:“The aim of this book is to uncover some of the socio-politicaltruths disguised by the frequent invocation of “fundamentalist” and“revivalist” claims in contemporary South Asian religions.”And in order to prepare the reader for what lies ahead, the learned editoradds:“One can come away from this volume wringing one’s hands indespair at the utter hopelessness of human foibles. Or one cancatch glimpses of truth and possible points of leverage by whichthe certain slide into anarchy might be arrested and even reversed.Sigmund Freud once wrote: ‘The truths contained in religious doctrinesare after all so distorted and systematically disguised thatthe mass of mankind cannot recognize them as truth (Freud1928 :78) .“Thus, before moving on to even the editor’s introductory chapter, theinterested reader, in the sense of his or her faith or allegiance to one or theother of the four major religions of South Asia, will begin to feel queasyat the prospect of what lies ahead. Many such, I suspect, will put the volumedown and start wringing their own hands at the utter hopelessness of humanfoibles in the guise of Western academic treatments of Eastern affairs of thespirit. But no, gentle reader, dismay not; the volume is not your averagewitch hunt. On the contrary, as food for thought it is immediately engaging,and as an opportunity for self-exam ...
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Fauzan, Ahmad, Muhammad Zakir Husein, Ahmad Ahmad, and Eka Sufartianinsih Jafar. "Exploring Family Communication and Behavior with The Sakinah Family During The Covid-19 Period." Al-'Adl 15, no. 1 (January 31, 2022): 1. http://dx.doi.org/10.31332/aladl.v15i1.3577.
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Communication and behavior are the main components that still need to be considered to see the level of family harmony during Covid-19, most of which are designing the effects of the pandemic giving birth to domestic violence and divorce. The purpose of this study was to complement and review the existence of the family in aspects of communication and behavior in the family environment during the pandemic in realizing a sakinah family. The research design tends to be phenomenal with a social communication approach. Data collection was done by direct interview. The results of this study show, first, that interpersonal and multipersonal family communication and behavior are positive so that the pressure of the Covid-19 pandemic is not too significant on the level of violence and divorce. Second, the supporting factors in family communication and behavior are the existence of routine religious social activities, demographic conditions, and openness to the social and family environment, especially different religions, ethnicities and races.
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Muhsin, Ilyya, Sukron Ma’mun, and Wardah Nuroniyah. "Sexual Violence in an Islamic Higher Education Institution of Indonesian: A Maqasid Al-Shariah and Foucauldian Perspective." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 5, no. 1 (June 30, 2021): 127. http://dx.doi.org/10.22373/sjhk.v5i1.9144.
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Sexual violence was prevalent in many settings, including in religious educational institutions. This article analyzed cases of sexual violence at an Islamic higher education institution in West Java, Indonesia, using the maqasid al-shariah and Foucault's theory of sexuality as the theoretical frameworks. This mixed-method research used Google form's surveys, in-depth interviews, and observations as the data collection methods. The data were analyzed using a flow model, which comprised selection, display, analysis or discussion, and conclusion. This study showed that verbal and non-verbal sexual violence was rampant. It occurred between student and student, lecturer and staff, staff and staff, and lecturer and student. Four models of sexual violence were found based on the typology designed by Dzeich and Weiner, who categorized thirteen forms of sexual violence. The maqasid al-shariah analysis outlined that sexual violence was against the fundamental values and objectives of sharia and human rights. Additionally, Foucault's theory identified patriarchal and cultural hegemony aspects in sexual violence. This study's intriguing part was the findings that combined in-depth interviews, observations, and surveys, intended to understand the intensity of existing cases. On the other hand, the power of analysis was centered on normative fiqh and sociological aspects. According to the literature reviews, these two approaches had not been administered by previous researchers.
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Clark, Kelly James. "Imaginings." European Journal for Philosophy of Religion 9, no. 3 (September 21, 2017): 17–30. http://dx.doi.org/10.24204/ejpr.v9i3.1993.
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In Branden Thornhill-Miller and Peter Millican’s challenging and provocative essay, we hear a considerably longer, more scholarly and less melodic rendition of John Lennon’s catchy tune—without religion, or at least without first-order supernaturalisms (the kinds of religion we find in the world), there’d be significantly less intra-group violence. First-order supernaturalist beliefs, as defined by Thornhill-Miller and Peter Millican (hereafter M&M), are “beliefs that claim unique authority for some particular religious tradition in preference to all others” (3). According to M&M, first-order supernaturalist beliefs are exclusivist, dogmatic, empirically unsupported, and irrational. Moreover, again according to M&M, we have perfectly natural explanations of the causes that underlie such beliefs (they seem to conceive of such natural explanations as debunking explanations). They then make a case for second-order supernaturalism, “which maintains that the universe in general, and the religious sensitivities of humanity in particular, have been formed by supernatural powers working through natural processes” (3). Second-order supernaturalism is a kind of theism, more closely akin to deism than, say, Christianity or Buddhism. It is, as such, universal (according to contemporary psychology of religion), empirically supported (according to philosophy in the form of the Fine-Tuning Argument), and beneficial (and so justified pragmatically). With respect to its pragmatic value, second-order supernaturalism, according to M&M, gets the good(s) of religion (cooperation, trust, etc) without its bad(s) (conflict and violence). Second-order supernaturalism is thus rational (and possibly true) and inconducive to violence. In this paper, I will examine just one small but important part of M&M’s argument: the claim that (first-order) religion is a primary motivator of violence and that its elimination would eliminate or curtail a great deal of violence in the world. Imagine, they say, no religion, too.Janusz Salamon offers a friendly extension or clarification of M&M’s second-order theism, one that I think, with emendations, has promise. He argues that the core of first-order religions, the belief that Ultimate Reality is the Ultimate Good (agatheism), is rational (agreeing that their particular claims are not) and, if widely conceded and endorsed by adherents of first-order religions, would reduce conflict in the world.While I favor the virtue of intellectual humility endorsed in both papers, I will argue contra M&M that (a) belief in first-order religion is not a primary motivator of conflict and violence (and so eliminating first-order religion won’t reduce violence). Second, partly contra Salamon, who I think is half right (but not half wrong), I will argue that (b) the religious resources for compassion can and should come from within both the particular (often exclusivist) and the universal (agatheistic) aspects of religious beliefs. Finally, I will argue that (c) both are guilty, as I am, of the philosopher’s obsession with belief.
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Strebkova, Julia. "GARRANTEENG THE SAFETY OF WOMEN AND GIRLS UNDER CONDITIONS OF ARMED CONFLICT." Almanac of Ukrainian Studies, no. 25 (2019): 115–20. http://dx.doi.org/10.17721/2520-2626/2019.25.18.
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It has been shown that in recent years in Ukraine the pressure of religious organizations on the legislative and executive authorities has increased and information campaigns and projects of anti-gender and anti-Ukrainian trends have been implemented. The author analyzed how in the regions staying under Russian informational pressure the religious fundamentalism shows the potential of development develop into religious extremism. It has been demonstrated that in Ukraine the gender aspects of security are not well-developed and are heavily influenced by religion. It has been shown that the lack of high-quality gender analytics significantly complicates the forecasting of social processes. The article deals with the question how religious fundamentalism manipulates women's security issues in favor of religious interests. It is noted that the pressure of pro-religious anti-gender movements on the authorities in Ukraine can lead to negative consequences, and that the establishment of a state policy based on religious perceptions of the world can threaten the country's internal security. It was concluded that in times of conflict, religious extremism does not recognize the rule of human rights and proclaims the primacy of religious customs over women's human rights. It is proved that, considering direct conflict with Russia, the spread of religious fundamentalism in Ukraine and the spread of structural gender violence will be relevant and require the immediate development of gender and biopolitical aspects of security. It was concluded that for the progressive democratic development of Ukraine, as well as safe living conditions and the well-being of its citizens, the security services should turn to gender analytics. It has been proven that, in order to protect their interests, religious leaders can initiate a departure from state-guaranteed compliance with international agreements on gender equality in all spheres of life. In this regard, Ukraine's implementation of United Nations Security Council Resolution No. 1325 on Women, Peace, Security and the similar resolutions as well as Recommendations of the UN Committee on the Status of Women for Countries that have ratified the Convention on the Elimination of All Forms of Discrimination against Women, other UN instruments is important for Ukraine. Also important are the country's European commitments in the field of gender equality. In particular, the Council of Europe Convention on the Prevention and Combating of Violence against Women and Domestic Violence (Istanbul Convention) needs to be ratified.
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Hasyim, Syafiq. "FATWA ALIRAN SESAT DAN POLITIK HUKUM MAJELIS ULAMA INDONESIA (MUI)." Al-Ahkam 25, no. 2 (October 24, 2015): 241. http://dx.doi.org/10.21580/ahkam.2015.25.2.810.
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MUI (The Indonesian Council of Ulama) is an institution established by the government of Indonesia that one of its functions is to formulate religious fatwas. The existence of the MUI as the representatives of various religious organizations, and therefore claimed to be the big tent of Muslims, became the basis for the existence of these functions. Nevertheless MUI’s fatwas on religious denominations in Indonesia, is considered partly responsible for the occurrence of discriminatory behavior and violence based on religion. This article would like to see the political aspects of the law on the MUI’s fatwas about the deviant groups which is considered as a barrier of religous freedom in Indonesia and at the same time as the trigger acts of violence based on religion. MUI’s fatwas about the deviant groups can be analyzed in at least two approaches. First, in the perspective of the discourse of blasphemy, and second from the perspective of the discourse of legal pluralism, institutionalizing MUI, and theology.
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Widodo, Asrip, Suparman Syukur, and Abu Hapsin. "URGENSI PEMBINAAN KARAKTER RELIGIUS BAGI MUALAF DI KOTA SINGKAWANG." Journal of Research and Thought on Islamic Education (JRTIE) 4, no. 1 (June 28, 2021): 1–34. http://dx.doi.org/10.24260/jrtie.v4i1.1961.
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Abstract: The development of religious character for converts is very important so that their Islamic faith becomes perfect (kāffah). Perfection is marked by leaving the old religious teachings and practicing Islamic teachings in the fields of faith, worship, morals, muamalah, being able to read and memorize the verses of the Qur'an. This study is intended to answer the question: Why is religious character building needed for converts in Singkawang City? This problem is studied through qualitative field research. Research location as a source of data through free interviews, structured interviews, participant observation, and documentation study. All data were analyzed using a case study approach with descriptive-analytical techniques because: the research problem is holistic, complicated and interpretive. This study shows that: The development of religious character for converts in Singkawang City needs to be done because the status of converts itself requires guidance because converts are people who leave their ingrained beliefs, religions and life behaviors and replace them with religions that are already ingrained. new namely Islam; because of the problems of converts that need to be resolved, because converts after becoming Muslims encounter many problems, not only religious problems, converts also encounter various other problems including negative responses from family, insults, isolation to conflicts and acts of violence from family members, it is still difficult. abandoning some of the traditions and aspects of their old religious teachings, as well as Islamic religious guidance that they have not yet received maximally; to meet the needs of converts; and to demonstrate a brotherly commitment.
Keywords: Development, Character, Religious, Converts
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Juzwik, Mary M., Matt Deroo, Christina Ponzio, and Lance Wheatley. "Transnational Youth Expressing Religious Being and Belonging through Writing: Youth Writers’ Purposes, Audiences, and Formal Choices across Public US Secondary Classrooms, 2015-2020." Research in the Teaching of English 58, no. 2 (November 1, 2023): 156–92. http://dx.doi.org/10.58680/rte202332790.
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Against the backdrop of White Christian nationalism, which fomented an intensifying atmosphere of religious marginalization and violence toward transnationals in the US between 2015 and 2020, and in the context of teachers responding to this atmosphere of marginalization and violence with their writing curriculum and pedagogies, this study compared how three transnational youth wrote to express religious being and belonging in secondary classrooms. Adapting portraiture research approaches in a narrative study, we explored the how, who, and why of transnational youth writing across three classrooms where teachers made room for their cultural identity meaning-making through composing in diverse modes, genres, and media. In dialogue with pluriversal theorizing about the religious, specifically individual experiences of religious being and collective experiences of belonging, the research composed and compared portraits across three different public school settings. Working with three previously generated data sets, we retroactively asked: How, for whom, and to what purposes did three transnational youth express religious being and belonging through writing in public US secondary classrooms? The portraits illuminate how these youth wrote to accurately portray Islam, to poetically express and analytically discuss the fears and vulnerabilities Muslim women experience in wearing the hijab, and to share and interpret Christian familial experiences with ethnoreligious violence. In conclusion, we highlight complexities and further questions facing literacy teachers seeking to cultivate curiosity about youths’ religious being and belonging and to make room for these aspects of students’ experience as part of cultural assets approaches to writing curriculum and pedagogy.
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IT., Suraiya, Syamsul Rijal, and Zaenuddin Hudi Prasojo. "Sufism and Religious Practices in Modern Lifestyle." Religió: Jurnal Studi Agama-agama 9, no. 1 (March 20, 2019): 01–21. http://dx.doi.org/10.15642/religio.v9i1.1231.
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Along with scientific development and technological growth which have created a lot of convenience to mankind there have also raised a deep cynicism towards the religious and spiritual aspects of life. Value crisis of humanity marked by the crisis of spirituality increased. Many societies are facing deep crisis. This condition makes the world vulnerable to violence and conflicts. Therefore, modern world society has been challenged to to be more attentive than before to deal with religious and spiritual values. This paper asserts that religion continues to be an important since it combines both personal and public character. Social problems faced by the modern world society such as cultural diversity, environmental preservation, economic equity, and conflict resolution are theologically reflected within the teaching of Islam. Sufism as a form of Islamic spiritualities offers some applicable answers for this phenomenon. In addition, characteristic of Sufism (mysticism) is commonly well known in almost all religions. Sufism cherishes from the private sphere into a popular Islamic culture. This research would like to see how the phenomenon of spiritual movement in the dimension of Sufism has a real powerful to improve social problem of the modern world.
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Mundayat, Aris Arif, Wahyu Susilo, and Zulyani Evi. "Migrant Workers’ Vulnerabilities to Exposure of Violent Extremism: Case Study of Indonesian Returnee Women Migrant Workers in Hong Kong." Jurnal Perempuan 25, no. 3 (September 8, 2020): 177. http://dx.doi.org/10.34309/jp.v25i3.457.
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<div>This qualitative study analyzes the involvement of female perpetrators of extreme violence acts and suicide bombings against the modern state as a symbol of their religious enemies. The topic is crucial as it shows the meaningful reasons for female militancy, where women are seen to exceed their gender norms. It is not because they take their own lives but also to bring their children to embrace death in the process of religious-based violent extremism. This article opposes the idea of gender in binary opposition as female and male, but rather see it as a range of gender spectrum. The understanding of the main symbolic structures here is crucial as it is capable of dismantling aspects that temporarily limit gender roles. At the same time, what they are doing is constructing new ideas that “God do not see you in someone appearance” included their gender, but rather their “action”. It is their way to find justification to support extreme violence, although it is against religious teaching.</div>
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Widayanti, Sri. "VIOLENCE AGAINST WOMEN: A GENDER-BASED ANALYSIS." TheJournalish: Social and Government 4, no. 2 (June 30, 2023): 235–40. http://dx.doi.org/10.55314/tsg.v4i2.513.
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Violence against women is a widespread issue occurs in personal, cultural and structural level, both national and international. Defending women’s rights that have been corrupted since forever requires a strong commitment and hard work within all aspects of life from various elements of society. Among ways to eliminate violence against women is by analyzing policies, social programs, values and norms based on gender. Using this analysis, it is expected to figure out gender bias within policies, programs, norms and values implemented within society. The fact shows that many forms of violence against women occur due to women’s limited access in political, social, cultural, economic and religious life. This paper tries to elaborate a gender-based analysis as an alternative tool to defend women’s rights. Also, it is an effort to raise people’s awareness about gender issue and to struggle for a gender-based justice welfare society.
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Almond, Ian. "Doing Violence upon God: Nonviolent Alterities and Their Medieval Precedents." Harvard Theological Review 92, no. 3 (July 1999): 325–47. http://dx.doi.org/10.1017/s0017816000003424.
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The Other resembles God.To welcome the Other absolutely is to preserve the Other as a state of irreducible uncertainty, to suspend the desire to ascertain exactly who or what the Other is, to suppress the wish to name, and to avoid assimilating or incorporating the Other into a reassuringly familiar vocabulary. The object of this paper is a tentative comparison between Eckhartian gelâzenheit and Derridean openness. I will compare the Derridean response to the uncertainty of the infinitely Other with that of the German Dominican preacher Meister Eckhart (1260–1329) in order to examine their respective terms of “emptiness” and “openness” and to try to understand how Eckhart's idea of description or conception as doing violence upon the Other is, in part, adopted and, in part, rejected by Jacques Derrida. As some of the most interesting aspects of Derrida's understanding of otherness can be discerned in his early work on Levinas, I will first examine Derrida's initial skepticism toward the idea of a nonviolent phenomenology, in contrast to his more recent reappraisal of his relation to Levinas and the “welcome of the Other.”
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Ulinnuha, Roma. "Religious Exclusivity, Harmony and Moderatism amid Populism: A Study of Interreligious Communication in West Sumatra." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, no. 1 (August 8, 2021): 115. http://dx.doi.org/10.14421/esensia.v22i1.2816.
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The religious moderatism is one of the constructive efforts in a diverse religious society. Plurality of beliefs as a whole part of the social landscape of Indonesian society is not yet fully understood and believed by the religious community. In the era of Populism, moreover in the dimension of religious practice, the case in West Sumatra shows horizontal disagreement or disharmony related to symbols and material aspects of religion such as the establishment of religious ritual places and supporting resource. This article confirms that communication serves vitally in addressing religious exclusivity. Resistance to religious entities is always found, as one of the markers of Populism, so that the symbolic interaction of religious leaders in undermining conflict and violence is indispensable. Religion pays particular attention to a social construct and practice with the main purpose of harmony and moderatism of religion. It serves effectively as a contribution of communicative actions, as conveyed by Jurgen Habermas, through reconciliation among religious people. The values of interaction between religious people are emphazised with the principle of agreement and respect as fellow citizens and human beings.
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Havronska, Tetiana, Iryna Krasnolobova, Valerii Bortniak, Dmytro Bondar, and Antonina Boiko. "The Role of Public Authorities in Combating Gender-Based Violence." Cuestiones Políticas 39, no. 71 (December 25, 2021): 387–404. http://dx.doi.org/10.46398/cuestpol.3971.21.
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The objective of the research was to identify the factors that contribute to the increase in rates of gender-based violence and to clarify the role of the authorities in the fight against this problem. To achieve this objective, the following methods were used: statistical analysis, hypothetical-deductive model, factor analysis, generalization and analogy and correlation analysis. It was found that there is a negative relationship between the level of violence against women and the economic situation, the level of gender inequality, the level of development of social norms and the level of gender development (only for violence against women who are not intimate partners). A positive relationship between the level of gender development and the level of domestic violence was demonstrated. Factors that directly negatively affected rates of gender-based violence were identified: cultural, traditional, religious beliefs about the status of women in society; authorities' restrictions on the rights of individuals associated with the COVID-19 pandemic. The authorities' tools to counter gender-based violence were identified. The perspective of further research is the identification of the social and legal aspects of this global phenomenon.
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Mehfooz, Musferah, and Safia Parveen. "HOW CAN THE SURGE OF SECTARIAN INTOLERANCE IN PAKISTAN BE TACKLED? BRIDGING THE WIDENING DIVIDE." Humanities & Social Sciences Reviews 9, no. 3 (June 18, 2021): 981–85. http://dx.doi.org/10.18510/hssr.2021.9396.
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Problem and aim of the study: This article deals with the causes of the scary rise of sectarian Intolerance, violence, and prejudices in Pakistan. This article also investigates that how sectarian intolerance causes violence in society and what strategies should imply to curtail sectarianism from society?
Research methods: The research is qualitative, and applies the inductive and deductive methodology to the collected data. The data has been derived from the South Asian Terrorism Portal and to analyze the authenticity the author has collected the shared information from published articles, researches, and government official website that provide the statistics about violence and terrorism.
Main findings: The study concludes by arguing the dire need for the promulgation and dissemination of inclusive thoughts for attaining a tolerant society free from sectarian intolerance because the implications of sectarian violence are a great threat to the peace process in the country.
Application of the study: This study has significant implications from both a theoretical and a realistic perspective. The present study would be useful for policy-makers, to curtail the sectarianism in State. Therefore, the banning of sectarian speeches, sectarian literature, has been strongly suggested. The government should place a moratorium on the printing of sectarian literature for sectarian unity. The study also has tried to make realize to the state actors, including security forces and intelligence agencies, to avoid blame foreign involvement in sectarian polarization and why they ignore the fault lines destabilizing Pakistan's social fabric since Pakistan's inception. Therefore, the study would doubtlessly help decrease unpleasant incidents and reduce religious fanaticism.
Originality and novelty of the study: This is the fact that in the existing literature the least attention has been given to sectarianism in Pakistan. The present study aims to deals with the social, religious, and political aspects of sectarian violence. Therefore, this is the first study that has investigated sectarian violence by exploring the issue of sectarianism from a social, religious, and political perspective.
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van der Veer, Peter. "Minority Rights and Hindu Nationalism in India." Asian Journal of Law and Society 8, no. 1 (February 2021): 44–55. http://dx.doi.org/10.1017/als.2020.51.
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AbstractIn this paper, I want to focus on some aspects of the political process in India that have an impact on the treatment of religious minorities. Much of the discussion on multicultural jurisdictions deals with differentiated citizenship rights that allow religious groups to maintain their normative universe. This literature shows the tensions surrounding individual and group rights. I want to approach the question of religious freedom from a rather different angle. I want to first focus on the protection of bare life in the face of religious violence and then examine the issue of conversion from one religion to another. The issues of human security and conversion are linked in India, since Hindu nationalists see Muslims as forcibly converted Hindus who should be reconverted. To highlight the importance of majoritarian nationalism rather than political systems in the treatment of religious minorities, I offer a brief comparison with China.
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Nensia, Nensia, Subandri Simbolon, and Israpil Israpil. "THE EXPRESSION OF RELIGIOUS MODERATION IN LOMBOK AS NEGOTIATION STRATEGY IN INTERFAITH ENGAGEMENT THROUGH THE TOPAT WAR." Al-Qalam 30, no. 1 (June 1, 2024): 176. http://dx.doi.org/10.31969/alq.v30i1.1456.
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<p>While wars generally have negative implications and bring chaos, Topat War in Lingsar Village, West Lombok Regency, is an exception. Despite being called a war, this annual tradition is carried out joyfully and without the intention of hurting each other. Instead of using weapons or battling against each other, the Balinese-Hindus and the Sasak-Muslims throw food, called ketupat, at each other. This uniqueness creates curiosity about how two-different religions celebrate the same tradition with mutual understanding. Therefore, this research will look at the prerequisites for successful interfaith engagement reflected in Perang Topat. This research was conducted qualitatively with meta-analysis approach to find a variety of scientific documents as primary data. The results showed that the series of religious rituals were carried out together while faithfully upholding their respective beliefs. It refers to the <em>internum</em> and <em>externum</em> aspects that live in this society, which are the essence of religious moderation. Furthermore, the <em>win-win</em> <em>solution</em> for both religions, the "mutual" process, the accommodation process of understanding and agreement in the annual rituals are designed to maintain the memory of the importance of living in harmony with people of different religions and traditions. The decision-making and ways of preserving the sustainability show a commitment to nationality, tolerance, non-violence, accommodation to local culture, and respect for minorities without exclusivity which are indicators of moderation. Thus, moderate religious attitudes are needed as a negotiation strategy to create an effective and harmonious atmosphere between religious communities.</p>
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Chaoul, Melhem. "The layout of the war in Lebanon: political and confessional aspects of a function of reduction." Social Compass 35, no. 4 (November 1988): 607–24. http://dx.doi.org/10.1177/003776868803500409.
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Džiho-Šator, Aida, and Amela Džiho-Hidović. "Gender and Violence in Toni Morrison’s A Mercy, Elena Ferrante’s Tetralogy My Brilliant Friend and Chimamanda Ngozi Adichie’s Purple Hibiscus." Društvene i humanističke studije (Online) 8, no. 2(23) (September 5, 2023): 295–314. http://dx.doi.org/10.51558/2490-3647.2023.8.2.295.
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This paper explores the portrayal of violence and gender in its relation to different historical periods, countries, cultures, and religions. The aim is to determine the role these different aspects have in forming of characters’ identities and more specifically how it is all related to gender. The research will focus on Toni Morrison’s A Mercy, Elena Ferrante’s Tetralogy My Brilliant Friend, and Chimamanda Ngozi Adichie’s Purple Hibiscus. All three novels, regardless of the different periods they fictionalize and discuss, and the literature they belong to, are connected by the captivating darkness that runs deeply through their fictional fiber and portrays the horrible conditions and struggles women have to go through because of the violence they were succumbed to, but also the violence they have to resort to to survive and even thrive in the ever-changing, but always firmly men’s world. Morrison’s novel is set in the early stages of the slave trade in America when racial, religious, and class tensions were just beginning to form, Ferrante’s tetralogy focuses on the post-WWII Italy, poverty-stricken and violent neighborhoods of the outskirts of Naples, and Purple Hibiscus is set in postcolonial Nigeria, a country struggling with political instability and economic difficulties. All three authors with their respective novels render vibrant pictures of the lives of young girls and grown women, mothers, daughters, and friends, across times, countries, but also classes, that offer plenty of space for comparative research focusing on the presence and role of violence in their lives.
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Sukiati and Sumariati. "Correlation of the Covid-19 Pandemic and Act of Violence against Children in the Family." SIASAT 6, no. 3 (January 26, 2023): 168–77. http://dx.doi.org/10.33258/siasat.v6i3.142.
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The COVID-19 pandemic has had various impacts on people's lives. One of the impacts of the COVID-19 pandemic is believed to be the increase in acts of violence against children in families. The research will explore the factors that have made the COVID-19 pandemic a trigger for increased acts of violence against children in families in Indonesia. By using qualitative research this research was conducted from 2020-2022. Data collected by interview and observation. The participants involved in this research were parents, children, non-governmental organizations (NGOs) and the community. The results of this study indicate that the COVID-19 pandemic can trigger factors of violence against children in the family. These factors include factors of religious teachings, economics, divorce, psychology, education, and social. This study concludes that there is a strong correlation between the COVID-19 pandemic as a trigger and factors for acts of violence against children in the family. By looking at the results of the research above, it is necessary to pay attention to the government and society from various aspects to prevent and minimize violence against children in the family, especially during difficult times such as disasters or pandemics.
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Siddique, Marriyam, and Syed Sibtain Hussain Shah. "Violence against Women: An Analysis of the Infirmed Legal System of Pakistan." Journal of Public Policy Practitioners 2, no. 2 (December 29, 2023): 116–34. http://dx.doi.org/10.32350/jppp.22.06.
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In Pakistan, a woman's life is governed by the rigid norms of her extended family, faith, and tribal community. This paper aims to investigate the philosophy behind gender-based violence, particularly the violence against women and its related customary practices in different areas in Pakistan, in the backdrop of the infirmed legal system of the country. The authors employ descriptive method to scientifically address the concerned issue. The theory of social change, which broadly focuses on the problem, is additionally significant to probe the violence against women in Pakistan. Throughout the country, women are subjected to a wide range of detrimental customs, including forced marriages, religious conversions, and the exchange of women in marriage without their consent. This study looks into why gender-based violence persists in Pakistan, despite the establishment of the state in the name of Islam, a religion that emphasizes women’s equality and respect in the society. By examining all relevant aspects, the study concludes that customary laws are dominant over state legislation in protecting women from violence. The study determines that Pakistan's legal system is flawed, with significant gaps that must be filled by well-structured legislation to ensure women's safety from abuse.
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Wahyuni, Hendra. "The Impact of Verbal Violence that the Family Members are Making on Children's Social Emotional Aspects: A Case Study In Early Age 2-4 Years." International Journal for Educational and Vocational Studies 1, no. 8 (February 5, 2020): 133. http://dx.doi.org/10.29103/ijevs.v2i1.2265.
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The study aims to know the impact of violence verbal carried members of the family of the aspects of social, emotional children aged early 2-4. With the approach to study the case with methods of qualitative found that violent verbal in children aged early majority do mothers with an age, angry exaggeration, understatement, compare and threats. The cause of mother doing verbal among them: a factor of economic, educational, rage against the couple as well as how to view the parents, of the child and factors environment. Impacts on children's emotional, social aspects: a) intensity of violence around, imitated by children and difficult to be dammed by parents, b) always must be number one, c) instructive, d) aggressive and sensitive, e) challenging to succumb to, f) dependence on high mother. When members of the family often yell, children also perform on other people even dare to yell at people of his own as well as the loss of independence and a sense of trust themselves children. So, the level of emotional, social maturity of family members is very influential in the development of emotional, social aspects of children of age religious.
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Belen, Nyalia. "ANALISIS NILAI-NILAI ANTI KEKERASAN DALAM BUKU PELAJARAN AGAMA KATOLIK TINGKAT SMA." Fides et Ratio : Jurnal Teologi Kontekstual Seminari Tinggi St. Fransiskus Xaverius Ambon 8, no. 2 (March 13, 2024): 102–17. http://dx.doi.org/10.47025/fer.v8i2.130.
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AbstrakPenelitian ini membahas tentang nilai-nilai anti kekerasan dalam buku ajar Pendidikan Agama Katolik dan Budi Pekerti kelas X, XI dan XII. Tujuannya adalah untuk menganalisis dan mendeskripsikan ragam materi tentang anti kekerasan, pemahaman dan nilai-nilai anti kekerasan serta pewartaan tentang anti kekerasan sebagaimana diajarkan oleh Gereja Katolik. Penelitian ini menggunakan pendekatan kualitatif dengan metode studi kepustakaan. Untuk tiba pada validitas data pustaka, digunakan di sini teknik triangulasi dalam pengumpulan data yakni triangulasi data dan triangulasi sumber. Sedangkan analisisnya terdiri atas reduksi data, penyajian data dan penarikan kesimpulan. Adapun hasil dari penelitian ini ialah terdapat ragam materi anti kekerasan dalam buku ajar Pendidikan Agama Katolik SMA, yang membentuk 13 pemahaman anti kekerasan. Ditemukan pula nilai-nilai anti kekerasan sebagaimana diajarkan Gereja Katolik Hal yang dirasa kurang adalah tekanan yang besar pada aspek pengetahuan dan kurang menekankan pada aspek sikap dan aspek psikomotorik. Nilai-nilai anti kekerasan seharusnya tidak hanya sebatas pengetahuan melainkan sikap yang dibutikan melalui keterampilan.AbstractThis research discusses the anti-violence values in Catholic Religious Education textbooks for high schools for classes X, XI, and XII. The aim is to analyze and describe the variety of materials on anti-violence, understanding and values of anti-violence, and advocacy of anti-violence as taught by the Catholic Church. This study employs a qualitative approach using literature review method. To ensure the validity of the literature data, triangulation techniques are utilized, including data triangulation and source triangulation. The analysis consists of data reduction, data presentation, and conclusion drawing. The findings reveal various anti-violence materials in Catholic Religious Education textbooks for high schools, which form 13 understandings of anti-violence. Additionally, anti-violence values as taught by the Catholic Church are identified. A notable shortfall is the heavy emphasis on knowledge aspect and insufficient focus on attitude and psychomotor aspects. Anti-violence values should not solely be confined to knowledge but also demonstrated through skills and attitudes.
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Baig, Saranjam Muhammad. "Moral Suasion or Policy Reforms? How to Tackle Sectarian Violence in Pakistan: The Case Study of Gilgit-Baltistan." Global Social Sciences Review IV, no. II (June 30, 2019): 291–97. http://dx.doi.org/10.31703/gssr.2019(iv-ii).38.
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The existing literature in social sciences and humanities analyzing root causes of sectarian and religious conflicts focus mostly on micro-factors. The inability of market and state factors to control sectarian conflict for last seven decades remains understudied by the contemporary literature. This article aims at filling that gap and seeks to identify certain market and government failures that have implications on sectarian and religious conflicts. More specifically, it identifies four market failures namely asymmetries of information, externalities, equity and public goods and three government failures, which include democracy failure, bureaucratic failure and implementation failure. In contrast to the literature shedding light on the impact and gravity of sectarian and religious violence in the country, the purpose here remains to highlight important aspects of public policy reforms for peace making and peace building. This article, based on the aforementioned market and government failures, suggests a whole new set of policy reforms.
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Regus, Max. "The Victimization of the Ahmadiyya Minority Group in Indonesia: Explaining the Justifications and Involved Actors." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 4, no. 4 (December 31, 2020): 227–38. http://dx.doi.org/10.15575/rjsalb.v4i4.10256.
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This article discusses the victimization of the Ahmadiyya minority community in Indonesia. This article can be considered as one of the crucial studies that analyze the problems faced by the Ahmadiyah minority group in Indonesia due to violence. This study's importance relates to academic efforts in understanding the complexities of the Ahmadiyya community's victimization in Indonesia. This study is also essential in providing input or recommendations for the state, social elements (NGOs), and the Ahmadiyah group. This article proposes the theory of violence as an analytical framework for understanding violence against the Ahmadiyah group. This article provides vital objectives in understanding two aspects of the victimization process of the Ahmadiyya group. First, justifications for the victimization is based on state and religious decrees. Second, the victimization process involves actors and institutions. Besides, this study was conducted using a systematic qualitative review as a method. The data has been collected through extensive reviews on previous studies, ethnographic reports, institutional reports, NGO reports, government, and media.