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Journal articles on the topic 'Religious association'

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1

Babiy, Mykhailo. "Ukrainian Association of Religious Studies." Ukrainian Religious Studies, no. 1 (March 31, 1996): 49–51. http://dx.doi.org/10.32420/1996.1.19.

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The Ukrainian Association of Religious Studies (UAR) is a non-partisan, secular, non-governmental organization that unites voluntary scholars, religious scholars, theologians, and teachers of religious studies in educational institutions of Ukraine. Established in March 1993 and registered by the Ministry of Justice of Ukraine in July of that year. UAR has its organizations in 18 oblasts of Ukraine, as well as in the cities of Kyiv and Sevastopol. Membership in the Association is individual and collective.
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2

Duncan, Ann W. "Edgar Cayce’s Association for Research and Enlightenment." Nova Religio 19, no. 1 (2015): 45–64. http://dx.doi.org/10.1525/nr.2015.19.1.45.

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The recent Pew Forum study, “‘Nones’ on the Rise,” indicates a growing percentage of religiously unaffiliated adults in the United States and suggests that these individuals do not seek new religions or denominations but nontraditional means of exploring spiritual questions, facilitating religious practice and finding community. This article examines Edgar Cayce’s Association for Research and Enlightenment (A.R.E.) as a case study for the non-traditional religious affiliation and experience of Nones in the twenty-first century. Through staff and participant interviews and attention to the curr
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3

Rouméas, Élise. "Enabling Exit: Religious Association and Membership Contract." Ethical Theory and Moral Practice 23, no. 5 (2020): 947–63. http://dx.doi.org/10.1007/s10677-020-10119-7.

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AbstractThis paper investigates the right of exit from religious associations. The liberal state has a compelling interest in overseeing exit, even if it implies some loss in religious group autonomy. Members should not be bound by rules they find unconscionable. They should be free to leave and able to do so. To enable exit, the paper advocates the use of membership contracts. Religious associations should issue a contract for members working for, residing in, or donating money to the association under a regime of legal exemptions. The membership contract publicises the right of exit and offe
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4

Fylypovych, Liudmyla O. "International relations of the UAR and the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine." Ukrainian Religious Studies, no. 1 (March 31, 1996): 52–54. http://dx.doi.org/10.32420/1996.1.22.

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1995 became decisive for Ukrainian religious studies in its breakthrough in the world arena. About the Ukrainian Association of Religious Studies (UAR) learned in many countries. She has been in contact with well-known international religious scholarships, for example, the Society for the Scientific Study of Religion (SSSR), the International Academy for Freedom of Religion and Belief (IAFRB), the International Association of History the International Association for the History of Religions (IAHR), the New York Academy of Sciences, and others.
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5

L'Estrange, Seán. "Religious Authority, Religious Rule." European Journal of Sociology 48, no. 2 (2007): 239–61. http://dx.doi.org/10.1017/s0003975607000355.

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This article suggests that religion is better understood as a form of rule rather than as a domain of human life naturally distinct from politics and government. Through an examination of an association of Catholic priests active during the 1950s and 1960s, the article suggests that reconceiving religion in terms of authority and rule advances our understanding of the nature of religious power and that of religious discourse and institutions in particular.
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6

Koenig, Harold G. "Association of Religious Involvement and Suicide." JAMA Psychiatry 73, no. 8 (2016): 775. http://dx.doi.org/10.1001/jamapsychiatry.2016.1214.

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7

Oladiti, Abiodun Akeem. "The state, sectarian violence, and freedom of association in a secular context: the case of the Islamic Movement of Nigeria." Studia z Prawa Wyznaniowego 21 (December 18, 2018): 271–300. http://dx.doi.org/10.31743/spw.185.

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This paper examines the interrelationship between the State, freedom of association and sectarian violence among faith communities in Nigeria. It specifically discusses the role of the State in maintaining peace, and the government’s official response to sectarian violence among religious associations. In modern African states, sectarian violence has been prevalent and deadly among religious group movements. It is deployed as the most preferred means of attracting recognition, affirming feasibility and proclaiming existence among other religious associations in the State. This trend is associa
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8

Flere, Sergej. "Religious capital and religious rewards: A study in the economics of religious life." Panoeconomicus 59, no. 1 (2012): 117–27. http://dx.doi.org/10.2298/pan1201117f.

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Religious life is studied by way suggested by the rational choice theory and the religious capital theory. The basic contentions of the theory on the nature of religious life having to do with an exchange upon a religious market, by firms offering compensators and rewards, and consumers, is considered. In the empirical analysis, it was validated that the independent (religious capital) and dependent (religious rewards of two types) were empirically separate constructs. Cross-sectional analysis of survey data indicated a very strong association between religious capital and institutional and ri
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9

Perez, Nahshon. "Governmental-Funded Religious Associations and Non-Discrimination Rules: On Immunity and Public Funding." Canadian Journal of Law & Jurisprudence 33, no. 2 (2020): 341–67. http://dx.doi.org/10.1017/cjlj.2020.12.

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Many religious associations exhibit internal norms that differ from liberal norms and rules. Such norms often directly contradict the non-discrimination norms and rules that are part and parcel of the liberal democracies in which these associations operate. Religious associations often are considered, in both legal and scholarly writings, exempt from at least some of these norms and rules. This tension between broad societal non-discrimination1 rules and the norms of specific religious associations has won the attention of scholars and courts.2 In many such debates, the background assumption i
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10

FUKUDA, Tomoko. "The Establishment of the Migrant Religious Association." Annals of Japan Association for Urban Sociology 2007, no. 25 (2007): 63–78. http://dx.doi.org/10.5637/jpasurban1983.2007.63.

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11

Of the Journal, Editorial board. "At the Ukrainian Association of Religious Studies." Ukrainian Religious Studies, no. 4 (December 10, 1996): 86. http://dx.doi.org/10.32420/1996.4.84.

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12

Babiy, Mykhailo, and Liudmyla O. Fylypovych. "XX years Ukrainian Association of Religious Studies." Ukrainian Religious Studies, no. 66 (February 26, 2013): 499–503. http://dx.doi.org/10.32420/2013.66.302.

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In March this year is 20 years old Ukrainian Association of Religious Studies - all-Ukrainian secular public organization. UAR united on a voluntary basis scientists-religious scholars, teachers of religious studies disciplines of educational institutions, employees of museums, and other educational institutions of Ukraine. Membership in the Association is individual and collective. The work of UAR is based on public principles.
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13

Borbassova, K., A. Buzheyeva, and M. Baibulatov. "Missionary activities of the Pentecostal religious association." Eurasian Journal of Religious Studies 12, no. 4 (2017): 16–22. http://dx.doi.org/10.26577/ejrs-2017-4-134.

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14

Fieder, Martin, and Susanne Huber. "The association between religious homogamy and reproduction." Proceedings of the Royal Society B: Biological Sciences 283, no. 1834 (2016): 20160294. http://dx.doi.org/10.1098/rspb.2016.0294.

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Individuals more strongly affiliated to religion have on average more children than less religious ones. Here, based on census data of 3 658 650 women aged 46–60 years from 32 countries provided by IPUMS International and data from the Wisconsin Longitudinal Study ( n = 2400 women, aged 53–57 years), we show that religious homogamy is also associated with higher reproduction in terms of a higher number of children and a lower chance of remaining childless. We argue that, together with the relationship between general religious intensity and number of children, religious homogamy has reproducti
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15

Musek, Janek. "Values Related to the Religious Adherence." Psihologijske teme 26, no. 2 (2017): 451–80. http://dx.doi.org/10.31820/pt.26.2.10.

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The religions and their value systems play a crucial role in the history of human civilization. In the past and in the recent time, the value-based religious differences substantially contribute to the societal conflicts. Thus, the research of the values related to the religious orientation is an important task of psychology and other social sciences. This study is aimed to obtain a more complete insight into the differences in the value orientations between the adherents of the seven major religions in the world: Buddhist, Hindu, Jewish, Muslim, Christian Orthodox, Christian Protestant and Ch
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16

Boyd, Richard. "THE MADISONIAN PARADOX OF FREEDOM OF ASSOCIATION." Social Philosophy and Policy 25, no. 2 (2008): 235–62. http://dx.doi.org/10.1017/s0265052508080254.

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Freedom of association holds an uneasy place in the pantheon of liberal freedoms. Whereas freedom of association and the abundant plurality of groups that accompany it have been embraced by modern and contemporary liberals, this was not always the case. Unlike more canonical freedoms of speech, press, property, petition, assembly, and religious conscience, the freedom of association was rarely extolled by classical liberal thinkers in the seventeenth and eighteenth centuries. Indeed Thomas Hobbes, David Hume, Adam Smith, and others seem to have regarded freedom of association with some trepida
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17

Whelan, Christal. "Shifting Paradigms and Mediating Media: Redefining a New Religion as "Rational" in Contemporary Society." Nova Religio 10, no. 3 (2007): 54–72. http://dx.doi.org/10.1525/nr.2007.10.3.54.

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Japanese new religions sometimes undergo a radical alteration in doctrine or orientation during the course of their development. This article focuses on the politics of representation within the deliberate transformation of a Japanese new religious movement known as GLA or God Light Association from a popular shamanistic neo-Buddhist form of religiosity to an increasingly "rational" and psychological religion. This paradigm shift revolved around the contested practice of past-life glossolalia promoted by the religion's founder as proof of reincarnation. Direct or mediated representation of thi
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18

Xu, Ting, Xiaohe Xu, Thankam Sunil, and Bangon Sirisunyaluck. "Buddhism and Depressive Symptoms among Married Women in Urban Thailand." International Journal of Environmental Research and Public Health 17, no. 3 (2020): 761. http://dx.doi.org/10.3390/ijerph17030761.

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A growing body of research has documented salutary associations between religious involvement and poor mental health outcomes, such as depressive symptoms and psychological distress. However, little scholarly attention has been given to the association between Buddhism, a non-Western religious faith, and depressive symptomatology in Thailand. Using random survey data collected from urban Thailand, this study examines the association between religious involvement and depressive symptoms among married women in Bangkok. Findings from multiple linear regression models reveal that (1) Buddhist resp
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19

Brown, R. Khari, and Ronald E. Brown. "The Challenge of Religious Pluralism: The Association Between Interfaith Contact and Religious Pluralism." Review of Religious Research 53, no. 3 (2011): 323–40. http://dx.doi.org/10.1007/s13644-011-0014-5.

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20

Garay, Alain. "Association les Témoins de Jéhovah versus France The Jurisprudence of the European Court of Human Rights on Religious Activities and Taxation Issues." Religion & Human Rights 3, no. 2 (2008): 185–90. http://dx.doi.org/10.1163/187103208x347394.

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AbstractAccording to the jurisprudence of the judicial bodies of the Council of Europe, association and financial laws has considerable influence on the fiscal status of religious activities. To a certain extent, it conditions the choice of statutes and juridical structures by religious institutions. At the national level, the tax system in consequence submits the activities in question to particular regulations which have led many religious institutions to opt for elaborate fiscal and legal arrangements, compartmentalized into distinct sectors or into separate structures. Such is the case wit
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21

Sagan, Oleksandr N. "All-Ukrainian Council of Religious Associations as a Component of Civil Society in Ukraine." Religious Freedom, no. 20 (March 7, 2017): 141–45. http://dx.doi.org/10.32420/rs.2017.20.878.

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The idea of ​​creating a religious council that would unite religious communities active in the public space of Ukraine was born several years ago, when it became clear that the All-Ukrainian Council of Churches and Religious Associations (hereinafter - the All-Ukrainian Council of Churches and Religious Associations) (hereinafter - the All-Ukrainian Council of Churches and Religious Associations) has no intention to expand . Any attempts by other religious associations to become a member of the AUCCIRO, under the influence of objective or subjective reasons, were doomed to failure. Therefore,
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22

Kolodnyi, Anatolii M. "Tenth Anniversary of the History of Religion in Ukraine." Ukrainian Religious Studies, no. 1 (March 31, 1996): 59. http://dx.doi.org/10.32420/1996.1.27.

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The Ukrainian Association of Religious Studies together with the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine began writing this fundamental work. This will not only be the history of the church or denominations, but the religious process in our native lands. Thematic content of the ten-volume is as follows: 1. Religions of the pre-Christian age; 2. Ukrainian Orthodoxy; 3. Orthodoxy in Ukraine; 4. Catholicism in the Ukrainian lands; 5. Ukrainian Greek Catholicism; 6-7. Protestantism in Ukraine; 8. Religions of national minorities
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23

Epkenhans, Tim. "Regulating religion in Post-Soviet Central Asia: Some remarks on Religious Association Law and 'official' Islamic institutions in Tajikistan." Security and Human Rights 20, no. 1 (2009): 94–99. http://dx.doi.org/10.1163/187502309787858183.

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AbstractAlthough Tajikistan is a participating state of the Organization for Security and Co-operation in Europe (OSCE) and has acceded to the United Nations International Covenant on Civil and Political Rights (ICCPR), religious associations are under increasingly scrutiny limiting the freedom of conscience. Tajikistan's government follows a similar policy as her Central Asian neighbors Kazakhstan, Kyrgyzstan, Turkmenistan and Uzbekistan. While a restrictive and contradictory religious association law limits the public space for religious associations, the government successively strengthens
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24

Kortt, Michael A., and Joseph Drew. "Does religious affiliation influence trust?" International Journal of Sociology and Social Policy 39, no. 1/2 (2019): 38–51. http://dx.doi.org/10.1108/ijssp-05-2018-0073.

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PurposeThe purpose of this paper is to estimate and explore how religious affiliation may influence general and local trust in contemporary society.Design/methodology/approachThis paper employs data from the 2010 and 2014 waves of the Household, Income and Labour Dynamics in Australia survey. The association between religious affiliation and trust was estimated using an ordered logistic regression and conventional ordinary least squares model.FindingsThe paper presents evidence of a statistically significant association between religious affiliation and trust that are consistent with theory.So
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25

Borodina, Viktoriia, and Ihor Kozlovskyi. "The history of Ukrainian Association of Researchers of Religion to the 25th anniversary of establising." Ukrainian Religious Studies, no. 92 (January 3, 2021): 166–75. http://dx.doi.org/10.32420/2020.92.2195.

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In this issue, the founder of the Donetsk regional branch of the Ukrainian Association of Religious Studies (UAR), theologian, candidate of historical sciences, senior researcher of the Department of Religious Studies of the GS Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine, President of the Center for Religious Studies member of the Expert Council on Freedom of Conscience and Religious Organizations under the Ministry of Culture of Ukraine, member of the Strategic Council under the Minister of Culture and Information Policy of Ukraine. I. Kozlovsky worked for
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26

CREIGHTON PEDEN, W. "The Free Religious Association of America, 1867-1920." Studies in Interreligious Dialogue 4, no. 1 (1994): 76–87. http://dx.doi.org/10.2143/sid.4.1.2014086.

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27

Moore, Allen J. "ONE HUNDRED YEARS OF THE RELIGIOUS EDUCATION ASSOCIATION." Religious Education 98, no. 4 (2003): 426–36. http://dx.doi.org/10.1080/00344080390238114.

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28

Bowman, Lorna M. A. "The Religious Education Association in Our Global Reality." Religious Education 103, no. 2 (2008): 129–30. http://dx.doi.org/10.1080/00344080801909398.

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29

Vega Sánchez, Diego, Julio A. Guija, Pedro Pérez‐Moreno, et al. "Association of Religious Activity with Male Suicide Deaths." Suicide and Life-Threatening Behavior 50, no. 2 (2020): 449–60. http://dx.doi.org/10.1111/sltb.12600.

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30

Jones, Peter. "Individual integrity, freedom of association and religious exemption." Critical Review of International Social and Political Philosophy 23, no. 1 (2018): 94–108. http://dx.doi.org/10.1080/13698230.2018.1487236.

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31

Schanda, Balázs. "The Freedom of Religious Association in Hungary: Recent Developments." Religion and Human Rights 8, no. 1 (2013): 65–75. http://dx.doi.org/10.1163/18710328-12341242.

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Abstract Since 1 January 2012, Hungary has a new constitution as well as a new cardinal act on religious freedom and churches. The new law replaces the registration system granting an equal legal status for all religious communities by a two-tier system with the Parliament having the right to decide on the recognition of religious communities. Other religious communities can act as religious associations enjoying full autonomy but less protection and public support than recognized churches.
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32

Kildishov, Aleksey. "The state of religious rights and freedoms in Kazakhstan and the construction of state-confessional relations." Religious Freedom 2, no. 19 (2016): 64–70. http://dx.doi.org/10.32420/rs.2016.19.2.894.

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Firstly, I would like to thank the organizers of such a high event for the invitation and for the opportunity to speak on behalf of the Association of Religious Associations of Kazakhstan regarding the current situation in the field of religious rights and freedoms in Kazakhstan.
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33

Seymour, Jack L. "Religious Education for Justice and Human Rights: A Commitment of The Religious Education Association." Religious Education 108, no. 4 (2013): 349–51. http://dx.doi.org/10.1080/00344087.2013.805028.

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34

Wijsen, Frans. "Are Africans Incurably Religious?" Exchange 46, no. 4 (2017): 370–97. http://dx.doi.org/10.1163/1572543x-12341457.

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Abstract This article analyses the debate on the invention of African Religion and the notion that Africans are incurably religious. It uses critical discourse analysis as a form of ideology critique to demonstrate how advocates and opponents of the ‘invention of African Religion’ theory construct their own social realities. Drawing on a conversation between members of the African Association for the Study of Religions the article concludes that the dilemma between the myth and reality of African Religion is false. The fact that African religion was invented does not signify that it does not e
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35

Spence, Nicholas D., Maryam S. Farvid, Erica T. Warner, et al. "Religious Service Attendance, Religious Coping, and Risk of Hypertension in Women Participating in the Nurses’ Health Study II." American Journal of Epidemiology 189, no. 3 (2019): 193–203. http://dx.doi.org/10.1093/aje/kwz222.

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Abstract The association between religious service attendance, religious coping, and hypertension is unclear. Prospective research and assessment of potential mediators is needed to understand this relationship. From 2001–2013, we prospectively followed 44,281 nonhypertensive women who provided information on religious service attendance and religious coping in the Nurses’ Health Study II. Cox regression and mediation analyses were conducted to assess associations between religion and hypertension. There were 453,706 person-years of follow-up and 11,773 incident hypertension cases. Women who a
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36

Kolodnyi, Anatolii M. "Ukrainian Association of Religious Studies as a Practical Community." Ukrainian Religious Studies, no. 67 (May 28, 2013): 153–67. http://dx.doi.org/10.32420/2013.67.321.

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Any science should not be a thing-in-itself, a closed system of knowledge, which develops only on its own thinking ground and in closed, isolated communities from the realities of life. It should not serve as a field for speculative wits, which nowadays some people prefer, mainly religious youth (according to age and time of presence in religious studies), arranging online battles, self-defeating while gambling with the ones (as they harbor themselves), that look: he who I am intelligent , how can I deal with even religious authorities and veterans. And the scientific works of such critics hav
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37

Sharp, Shane. "Belief in Life After Death and Attitudes Toward Voluntary Euthanasia." OMEGA - Journal of Death and Dying 79, no. 1 (2017): 72–89. http://dx.doi.org/10.1177/0030222817715755.

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Research has documented associations among religious affiliation, religious practice, and attitudes toward voluntary euthanasia, yet very few studies have investigated how particular religious beliefs influence these attitudes. I use data from the General Social Survey (GSS; N = 19,967) to evaluate the association between the belief in life after death and attitudes toward voluntary euthanasia. I find that those who believe in life after death are significantly less likely than those who do not believe in life after death or those who doubt the existence of life after death to have positive at
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38

Kim, Young-Il, and Isaak Swan. "Religious Heterogamy, Marital Quality, and Paternal Engagement." Religions 10, no. 2 (2019): 102. http://dx.doi.org/10.3390/rel10020102.

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Using data from a nationally representative sample of married fathers of school-aged children, we examined the association between religious heterogamy of parents and fathers’ involvement in children’s lives. We further examined whether that association is mediated by marital quality and father–child religious discord. Results showed that greater religious heterogamy is associated with less interaction and more relational distance between fathers and children. Results also suggested that fathers’ reports of marital happiness play an important role in mediating the association between religious
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39

Shuhayeva, Liudmyla M. "Chiliastic-eschatological sectarian association of Jehovah-Ilinists." Ukrainian Religious Studies, no. 34 (June 14, 2005): 66–73. http://dx.doi.org/10.32420/2005.34.1581.

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The notion of "Orthodox sectarianism" is much narrower than the concept of "religious sectarianism" and may mean a complete doctrine or individual religious ideas that have formed on the basis of the Orthodox cult. However, this concept causes the existence of a somewhat organized circle of like-minded people.
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Arshad, Muhammad, Muhammad Khalid Irfan, Qamar Zaman, Muhammad Akhtar, and Muhammad Asif Shahzad. "Association of Veiling with Religious Obligation among University Students." International Journal of Human Resource Studies 3, no. 1 (2013): 63. http://dx.doi.org/10.5296/ijhrs.v3i1.3124.

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Veiling is considered a religious obligation among Muslim women. With respect to veil there are certain Ayat in the Holy Quran (saying of Almighty Allah) as well as Ahadith (saying of the Holy Prophet SAW) that confirmed veil as a religious obligation for Muslim women. For a long time Muslims ruled Indo-Pak Sub-continent influencing heavily on local society. Role of Sufia is another factor of the religious attitude of the people of the Pakistan. But the slogan of modernization and imitation of the traditions of developed countries is a common issue now day that is spoiling the culture of non d
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41

Strawbridge, William J., Richard D. Cohen, and Sarah J. Shema. "Comparative Strength of Association between Religious Attendance and Survival." International Journal of Psychiatry in Medicine 30, no. 4 (2000): 299–308. http://dx.doi.org/10.2190/ecb2-0q3m-333c-gk62.

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42

Langeland, Jennifer M., Mary L. Anderson, Gary H. Bischof, and Bradley Will. "Spiritual and Religious Considerations of Michigan Counseling Association Members." Michigan Journal of Counseling: Research, Theory, and Practice 37, no. 1 (2010): 16–24. http://dx.doi.org/10.22237/mijoc/1267401720.

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43

Li, Shanshan, Meir J. Stampfer, David R. Williams, and Tyler J. VanderWeele. "Association of Religious Service Attendance With Mortality Among Women." JAMA Internal Medicine 176, no. 6 (2016): 777. http://dx.doi.org/10.1001/jamainternmed.2016.1615.

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44

Cavaliere, Paola. "Mothers and Moral Activists." Journal of Religion in Japan 7, no. 2 (2018): 93–125. http://dx.doi.org/10.1163/22118349-00702003.

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AbstractMany sociological studies have discussed the importance of religion and gender as two key components facilitating civic engagement, which in turn is believed to foster citizenship and democratization. Most female members of Japanese new religions engage in a variety of service-oriented volunteer initiatives where they tend to provide help and support to individuals directly, outside of organized volunteer organizations and civic associations. Such volunteer behaviour is defined in the literature as informal volunteering. In this respect, this paper addresses three main questions: 1) Wh
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45

Miyarov, Aibek Ibaratovich. "LEGAL ASPECT OF STATE RELATIONS AND RELIGIOUS ASSOCIATION IN THE SOCIAL CONCEPT OF RELIGIOUS ORGANIZATION." Theoretical & Applied Science 70, no. 02 (2019): 340–43. http://dx.doi.org/10.15863/tas.2019.02.70.31.

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46

Kézdy, Anikó, Tamás Martos, Vivian Boland, and Katalin Horváth-Szabó. "Religious doubts and mental health in adolescence and young adulthood: The association with religious attitudes." Journal of Adolescence 34, no. 1 (2011): 39–47. http://dx.doi.org/10.1016/j.adolescence.2010.03.003.

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47

Upenieks, Laura, Steven L. Foy, and Andrew Miles. "Beyond America: Cross-national Context and the Impact of Religious Versus Secular Organizational Membership on Self-rated Health." Socius: Sociological Research for a Dynamic World 4 (January 2018): 237802311879595. http://dx.doi.org/10.1177/2378023118795954.

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Studies using data from the United States suggest religious organizational involvement is more beneficial for health than secular organizational involvement. Extending beyond the United States, we assess the relative impacts of religious and secular organizational involvement on self-rated health cross-nationally, accounting for national-level religious context. Analyses of data from 33 predominantly Christian countries from the 2005–2008 World Values Survey reveal that active membership in religious organizations is positively associated with self-rated health. This association’s magnitude is
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48

Cunningham, George B., and Nicole Melton. "Prejudice Against Lesbian, Gay, and Bisexual Coaches: The Influence of Race, Religious Fundamentalism, Modern Sexism, and Contact with Sexual Minorities." Sociology of Sport Journal 29, no. 3 (2012): 283–305. http://dx.doi.org/10.1123/ssj.29.3.283.

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In drawing from Herek’s (2007, 2009) sexual stigma and prejudice theory, the purpose of this study was to examine the relationship among prejudice toward sexual minority coaches, religious fundamentalism, sexism, and sexual prejudice and to determine whether race affected these relationships. The authors collected data from 238 parents. Results indicated that Asians expressed greater sexual prejudice than Latinos and Whites, while African Americans expressed more religious fundamentalism than did Whites. There were also differences in the associations among the variables. For African Americans
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Zhang, Wei. "Religious Participation, Gender Differences, and Cognitive Impairment among the Oldest-Old in China." Journal of Aging Research 2010 (2010): 1–10. http://dx.doi.org/10.4061/2010/160294.

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Abstract:
This study examines if religious participation in China is associated with cognitive functioning among the oldest-old and whether positive psychological feelings and leisure activity engagement explain the association, and gender moderates the association. Logistic regressions were used to analyze the Chinese Healthy Longevity Survey. A significant negative association between religious participation and cognitive impairment was found among the oldest-old and much of the association was mediated by positive psychological feelings and leisure activities. Women reported higher proportion of reli
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50

Zhang, Wenxue. "Religious Social Enterprises." China Nonprofit Review 7, no. 2 (2015): 345–61. http://dx.doi.org/10.1163/18765149-12341299.

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Abstract:
Beijing Tianyi Nursing Home is a private non-profit nursing organization invested and sponsored by Catholic Patriotic Association with the ideal of rehabilitating the seniors. Tianyi Nursing Home is a typical religious social enterprise characterized by its background of Catholic faith, its purpose of social welfare, and its pursuit of sustainable development and balance of payments. Through field observations and in-depth interviews, the author studies the case of Tianyi Nursing Home, explores its different stages of historical development, reviews its successful experiences, strengths and de
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