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Relevant bibliographies by topics / Religious differences

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Academic literature on the topic 'Religious differences'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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Journal articles on the topic "Religious differences"

1

Saroglou, Vassilis. "Trans-Cultural/Religious Constants vs. Cross-Cultural/Religious Differences in Psychological Aspects of Religion." Archive for the Psychology of Religion 25, no. 1 (January 2003): 71–87. http://dx.doi.org/10.1163/157361203x00057.

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Are there trans-religious, trans-cultural constants in psychological aspects of religion across different religions and cultures? An excessively culturalistic approach may overlook this possibility, putting an emphasis on the uniqueness of the religious phenomenon studied as emerging from a complex of multiple contextual factors. This article reviews empirical studies in psychology of religion in the 1990s that mainly include participants from different Christian denominations, but also from other religions: Muslims, Jews and Hindus. It appeared, at first, that several cross-cultural/religious differences can be documented (especially between Catholics and Protestants), but the interpretation of these differences is not simple, as other factors may interfere. Secondly it turned out that an impressive series of psychological constants also exist across different denominations, religions, and cultures. These constants include personality correlates, gender and gender orientation, positive and negative values, cognitive and affective aspects, identity formation, social attitudes and consequences.

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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 Christian Catholic. The results clearly demonstrated, (1st), the essential association of the religious or non-religious beliefs with the values, value priorities and value orientations and, (2nd), the substantial differences between religious or non-religious groups in the value systems. These differences are very probably related to the globally observed distinctions between secularism and fundamentalism and underlying ideological and educational doctrines.

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Cheng, Vincent J. "Religious Differences in The Good Soldier." Renascence 37, no. 4 (1985): 238–47. http://dx.doi.org/10.5840/renascence19853749.

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Simmons, Walter O., and Rosemarie Emanuele. "Giving Patterns By Religious And Non-Religions People." Journal of Applied Business Research (JABR) 28, no. 6 (October 25, 2012): 1243. http://dx.doi.org/10.19030/jabr.v28i6.7340.

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<span style="font-family: Times New Roman; font-size: small;"> </span><p style="margin: 0in 0.5in 0pt; text-align: justify; mso-pagination: none;" class="MsoNormal"><span style="color: black; font-size: 10pt; mso-themecolor: text1;"><span style="font-family: Times New Roman;">Using the Oaxaca-Blinder (1994) decomposition method to compare the giving levels of money and time of those who claim to attend religious services on a regular basis with those who do not, we find that on average religious people donate more money and time than non-religious people; although a large portion of the average difference is unexplained. We propose that these differences arise from a culture of giving in which religious people are embedded. It may be that individuals who are religious are more likely to be exposed to a culture that encourages giving and volunteering, and will therefore be more likely to give and volunteer.</span></span></p><span style="font-family: Times New Roman; font-size: small;"> </span>

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Pătru, Alina. "Cultural differences and their impact on the ecumenical issue in today’s Judaism." Review of Ecumenical Studies Sibiu 9, no. 1 (April 25, 2017): 53–69. http://dx.doi.org/10.1515/ress-2017-0005.

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Abstract It is not only the case of Christianity that different religious options spring from cultural differences, but it goes the same for other religions too, even for ethnic religions. Using the example of today Judaism, this study seeks to show how different cultural backgrounds lead to different religious forms, and how they may bring about tensions between members of the same religion. I shall bring up to discussion situations where the cultural differences are finally bridged, as well as others where they persist, feeding the strained relationship. Via the example of Judaism, I shall elaborate on the importance of non-religious factors in the appearance of confessional differences and the attitude towards other practitioners. The material allows theologians to draw a comparison with the situation within Christianity and to reach to useful conclusions for Christian ecumenism.

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Francis, Leslie J. "Psychological Perspectives on Religious Education." Brill Research Perspectives in Religion and Education 1, no. 2 (January 27, 2020): 1–89. http://dx.doi.org/10.1163/25895303-12340002.

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Abstract In this publication the contributions made by the individual differences tradition of psychology over the past 50 years to research in religious education are reviewed and assessed. In this context religious education is conceived broadly to embrace what takes place in schools, within religious communities, and within households across the age span. The opening section roots the analysis within the tradition of developmental psychology and the research that flourished in the area of religious development during the 1960s. It is from these foundations that current interest in the individual differences approach emerges. Subsequent sections examine the centrality of the attitudinal dimension of religion, discuss the place of personality in the individual differences tradition, explore sex as a core individual difference in religion, map the correlates, antecedents and consequences of individual differences in religious affect or attitudes, review research into the distinctiveness and effectiveness of church schools and the family in religious nurture, identify the factors that account for individual differences in attitude toward religious diversity, explore the relevance of the individual differences tradition for adult religious education, and explore the implications of the individual differences tradition for biblical hermeneutics and discipleship learning.

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Loewenthal, Kate. "Attribution of Religious Commitment: Differences Between the Religious and the Nonreligious." Journal of Social Psychology 125, no. 4 (August 1985): 519–20. http://dx.doi.org/10.1080/00224545.1985.9713533.

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Winkel, Heidemarie. "Religious cultures and gender cultures: tracing gender differences across religious cultures." Journal of Contemporary Religion 34, no. 2 (May 4, 2019): 241–51. http://dx.doi.org/10.1080/13537903.2019.1621540.

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Swenson, Don. "Religious Differences between Married and Celibate Clergy: Does Celibacy Make a Difference?" Sociology of Religion 59, no. 1 (1998): 37. http://dx.doi.org/10.2307/3711964.

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Pangestu, Bigmen. "KONSELING DAN PLURALISME AGAMA DALAM MEDITASI DI VIHARA KARANGDJATI YOGYAKARTA." Jurnal Bimbingan Penyuluhan Islam 2, no. 2 (January 24, 2021): 199. http://dx.doi.org/10.32332/jbpi.v2i2.2378.

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Using Meditation as a medium in Counseling makes the counseling process fresher and more interesting. Because one of the challenges a counselor must face in the interfaith Guidance and Counseling process is how to respond to religious differences. Religious differences should not be an obstacle in the counseling process. Understanding religious pluralism is a need for a counselor in the counseling process in a pluralistic society. Religious pluralism is based on the assumption that all existing religions are equally valid paths to God. The practice of meditation at Vihara Karangdjati is a clear example of the attitude of pluralism. There, people from different religious backgrounds gather and socialize in a peaceful and understanding manner between religions. Counseling and religious pluralism in meditation at Vihara Karangdjati is the provision of counseling services to meditation participants of different beliefs or religions with a meditation guide as a counselor. The awareness of the guides and meditation participants on religious pluralism makes the process of meditation as interfaith counseling run well

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Dissertations / Theses on the topic "Religious differences"

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Heyer-Gray, Zoey A. "Gender and religious work /." free to MU campus, to others for purchase, 2004. http://wwwlib.umi.com/cr/mo/fullcit?p1426066.

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Clay, Samuel L. "Age, Gender, and Religious Differences in Moral Perspective." Diss., CLICK HERE for online access, 1990. http://patriot.lib.byu.edu/u?/MTAF,24562.

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Anderson, Paul D. Jr. "Rural Urban Differences in Educational Outcomes: Does Religious Social Capital Matter?" University of Cincinnati / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1430749911.

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Anderson, Paul D. Jr. "Religious Differences in Attitudes about Divisive Social Issues, 1972 to 2010: A Test of the Polarization Hypothesis." University of Cincinnati / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1329510766.

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Hoefle, Sara Nicole. "Engaging Differences of Religious Belief: Student Experiences with an Intergroup Dialogue Course." Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1387464866.

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Lanktree, Briget C. "Differences in Gender and Religious Practice on Reported Trust of Catholic Students in the Church, Priests and God." Xavier University / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1385386116.

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Comeaux, Russell Mark. "Spiritual development differences between online and on campus college students." Thesis, California State University, Fullerton, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3570188.

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The purpose of this mixed methods study was to explore spiritual development differences between online and on-campus students. For this study, spiritual maturation was measured by the locus of authority and view of self and others, primarily as measured by the God Image Scales. The assumption was that development is marked by a shift in locus of authority from an external to internal orientation and, along with this process, an individual's focus also moves from self to others. The first phase of the study was quantitative and consisted of the administration of the God Image Scales and the Marlowe-Crowne Social Desirability Scale. The latter scales was administered to control for potential influence of participants providing responses they deemed to be expected or socially appropriate. Results revealed differences in the perspectives and experiences shared by the younger on-campus students and those shared by older online and graduate students. A second, qualitative phase of the study consisted of small group interviews conducted in chat rooms and email interviews conducted with individual students. Findings from this phase consisted of students' perceptions about God, spirituality, spiritual development, and spiritual maturity. Lastly, mixed methods analyses compared and contrasted the quantitative and qualitative results. Significant findings are summarized and discussed, and recommendations are offered to assist administration to support and challenge college students' spiritual development.

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Roddan, Hector. "Defining differences : the religious dimension of early modern English travel narratives, c.1550 - c.1800." Thesis, Cardiff University, 2016. http://orca.cf.ac.uk/88387/.

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Shaffer, Peggy Jo. "Gender differences in the relationship between religion and psychological well-being in Middletown." Virtual Press, 1989. http://liblink.bsu.edu/uhtbin/catkey/562762.

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In the past few years social researchers have focused a considerable amount of attention on the relationships between religion and psychological well-being. The purpose of this paper is to examine further relationships among a sample of the Middletown population. More specifically, the paper explores gender differences which may be found in the impact of religion, as measured by church attendance and the presence of fundamentalist beliefs, on three indices of subjective psychological well-being. The findings, as indicated by a series of multiple regressions, demonstrate a significantly stronger relationship between religion and well-being for men than for women. Men who attended church frequently and who professed fundamentalist beliefs were more likely to report positive feelings of well-being. In most cases, religion had little or no effect on women's self-reported well-being.
Department of Sociology

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Nakano, Vinícius Wagner de Sousa Maia. "CONSTITUCIONALISMO BRASILEIRO E MULTICULTURALISMO A AFIRMAÇÃO DAS DIFERENÇAS RELIGIOSAS." Pontifícia Universidade Católica de Goiás, 2017. http://tede2.pucgoias.edu.br:8080/handle/tede/3750.

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Submitted by admin tede (tede@pucgoias.edu.br) on 2017-09-04T12:08:05Z No. of bitstreams: 1 VINÍCIUS WAGNER DE SOUSA MAIA NAKANO.pdf: 2172061 bytes, checksum: b78fed78460980ee9268f173a847317c (MD5)
Made available in DSpace on 2017-09-04T12:08:05Z (GMT). No. of bitstreams: 1 VINÍCIUS WAGNER DE SOUSA MAIA NAKANO.pdf: 2172061 bytes, checksum: b78fed78460980ee9268f173a847317c (MD5) Previous issue date: 2017-08-08
It is investigated the way in which constitutionalism, multiculturalism and religion are related dialogically in the construction of identities and religious differences throughout the history of Brazilian constitutionalism. Religious identities erect boundaries that establish conceptual and semiotic limits and barriers, influencing behaviors and ways of thinking, as well as the ways in which subjects represent and self-represent their religious condition. This influences how the state produces laws and how state agents interpret and enforce laws. Identities and differences translate into the discursive plane in the figures of different subjects, statements and discourses, which often collide with each other. In addition, boundaries and barriers have changed in the course of history, which can be noted in the discursive plane, in the way in which the concept of religion was constructed juridically, despite the historical enunciation of religious freedom and worship in the texts Of Brazilian constitutions. This concept was altered when new actors began to question the hegemonic discourse of a Catholic matrix, incorporated into the discourse of the State for the long period of validity of the royal patron, and after, when attempting to construct the national identity. Adepts of different religions, as different discursive actors, throughout this historical path, have lived in a complex network of power relations, in which belonging to a particular religion can mean - in terms of a look of a subject that integrates a hegemonic discourse - be associated, with illicit practices, with distrust, contempt, prejudice and discrimination. The re-signification of this association has only occurred in the face of the emergence of new discursive, counter-hegemonic actors and the empowerment of minorities and vulnerable groups, previously silenced, invisible and denied in their own condition of being and existence. The changes can be attributed, in part, to the processes of secularization and pluralism that have made constitutionalism possible as a normative theory of politics, which imposes limits on the power of the state and guarantees human and fundamental rights, and especially praxis Dialogical in the Bakhtinian sense, which makes possible the coexistence of different subjects, statements and religious discourses in the same political community. In this way different religious practices have migrated from the field of illegality to the field of lawfulness, although this does not imply that the perception of religious freedom is experienced in the same way by the different actors from their own discourses.
Investiga-se a forma como o constitucionalismo, o multiculturalismo e a religião se relacionam dialogicamente na construção das identidades e das diferenças religiosas ao longo da história do constitucionalismo brasileiro. As identidades religiosas erguem fronteiras que estabelecem limites e barreiras conceituais e semióticas, influenciando comportamentos e formas de pensamento, e também os modos como os sujeitos representam e autorrepresentam sua condição religiosa. Isso influencia a forma como o Estado produz as leis e como os agentes do Estado interpretam e aplicam as leis. Identidades e diferenças traduzem-se no plano discursivo nas figuras de diferentes sujeitos, enunciados e discursos, os quais muitas vezes colidem entre si. Além disso, fronteiras, limites e barreiras tem se alterado no curso da história, o que pode ser notado no plano discursivo, na forma como foi construído juridicamente o conceito de religião, a despeito, da histórica enunciação da liberdade religiosa e de culto nos textos das constituições brasileiras. Este conceito alterou-se quando novos atores passaram a questionar o discurso hegemônico de matriz católica, incorporado ao discurso do Estado pelo longo período de vigência do padroado régio, e após, quando da tentativa de construção da identidade nacional. Adeptos de diferentes religiões, como diferentes atores discursivos ao longo desse percurso histórico, têm vivido numa complexa trama de relações de poder, na qual o pertencimento a uma determinada religião pode significar - em termos de um olhar de um sujeito que integre um discurso hegemônico - estar associado, com práticas ilícitas, com a desconfiança, com o desprezo, o preconceito e a discriminação. A ressignificação desta associação somente vem ocorrendo diante da emergência de novos atores discursivos, contrahegemônicos, e do empoderamento de minorias e grupos vulneráveis, antes silenciados, invisibilizados e negados em sua própria condição de ser e existir. As mudanças podem ser atribuídas, em parte, aos processos de secularização e pluralismo, que tornaram possível o constitucionalismo como teoria normativa da política segundo a qual se impõem limites ao poder do Estado e asseguram-se os direitos humanos e fundamentais, e principalmente à práxis dialógica no sentido bakhtiniano, que torna possível a coexistência de diferentes sujeitos, enunciados e discursos religiosos na mesma comunidade política. Por este caminho diferentes práticas religiosas migraram do campo da ilicitude para o campo da licitude, ainda que isso não implique dizer que a percepção de liberdade religiosa seja experimentada da mesma maneira pelos diversos atores a partir de seus próprios discursos.

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Books on the topic "Religious differences"

1

Talley, Jim A. Reconcilable differences. Nashville: T. Nelson Publishers, 1991.

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H, Stobbe Leslie, ed. Reconcilable differences. Nashville: T. Nelson, 1985.

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Williams, Mary Lowe. Let's celebrate our differences. Deerfield Beach, Fla: Health Communications, 1994.

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Dealing with differences in marriage. Salt Lake City, Utah: Deseret Book Co., 1993.

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Mayhall, Jack. Opposites attack: Turning your differences into opportunities. Colorado Springs, Colo: NavPress, 1990.

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God's tapestry: Understanding and celebrating differences. Herndon, Va: Alban Institute, 2008.

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An experiment in faith: Quaker women transcending differences. Wallingford, Pa: Pendle Hill Publications, 1995.

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Sacred lies and silences: A psychology of religious disguise. Collegville, Minn: Liturgical Press, 1994.

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Allan, Kennedy. Longing to be loved: Will their marriage survive their differences? Nampa, Idaho: Pacific Press Pub. Association, 1997.

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Loving across our differences: With questions for study & discussion. Downers Grove, Ill: InterVarsity Press, 1994.

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Book chapters on the topic "Religious differences"

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Baiasu, Sorin. "Dealing Morally with Religious Differences." In Democracy, Religious Pluralism and the Liberal Dilemma of Accommodation, 77–101. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-9017-1_5.

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Salih, M. A. Mohamed, and Bas Gaay de Fortman. "Religious Identity, Differences, and Human Rights." In Hermeneutics, Scriptural Politics, and Human Rights, 21–35. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230105959_2.

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Weingartner, Paul. "Similarities and Differences Between Scientific and Religious Belief." In Scientific and Religious Belief, 105–42. Dordrecht: Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-011-0804-1_5.

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Danani, Carla. "Contested Religious Differences and the Question of Justice." In Religion and Difference, 145–68. Göttingen: Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783666564673.145.

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Piedmont, Ralph L., and Marion E. Toscano. "Assessment of Spirituality and Religious Sentiments (ASPIRES) Scale." In Encyclopedia of Personality and Individual Differences, 280–85. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-24612-3_87.

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Piedmont, Ralph L., and Marion E. Toscano. "Assessment of Spirituality and Religious Sentiments (ASPIRES) Scale." In Encyclopedia of Personality and Individual Differences, 1–5. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-28099-8_87-1.

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Fabretti, Valeria. "Addressing Religious Differences in Italian Prisons: A Postsecular Perspective." In Religious Diversity in European Prisons, 101–16. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-16778-7_7.

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Wald, Kenneth D., and David C. Leege. "Chapter 11. Mobilizing Religious Differences in American Politics." In Religion and Democracy in the United States, edited by Alan Wolfe and Ira Katznelson, 355–81. Princeton: Princeton University Press, 2010. http://dx.doi.org/10.1515/9781400836772.355.

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Shanneik, Yafa. "“They Aren’t Holy”: Dealing with Religious Differences in Irish Primary Schools." In Boundaries of Religious Freedom: Regulating Religion in Diverse Societies, 165–80. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32289-6_11.

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Rampazzo, Antonio, Bahar Bassiri Gharb, and Maria Z. Siemionow. "Addressing Religious and Cultural Differences in Views on Face Transplantation." In The Know-How of Face Transplantation, 287–96. London: Springer London, 2011. http://dx.doi.org/10.1007/978-0-85729-253-7_28.

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Conference papers on the topic "Religious differences"

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Dammacco, Gaetano. "LEGAL RESTRICTIONS DUE TO CORONAVIRUS AND RIGHT TO RELIGIOUS FREEDOM." In 6th International Scientific Conference ERAZ - Knowledge Based Sustainable Development. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2020. http://dx.doi.org/10.31410/eraz.2020.51.

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The current pandemic has created new scenarios and problems regarding religious freedom. To combat the spread of the coronavirus, governments have ordered social distance and total closure of numerous activities including the celebration of sacred rites without consulting religious authorities. Religions have accepted the restrictions with a sense of responsibility, but the sacrifice of religious freedom for the faithful has been great. In addition, the effects of the pandemic together with the negative effects of globalization will continue over time, generating economic and social damage. In addition to prayer, religions have invited the faithful to a social commitment to reduce the critical issues of the crisis and specially to combat poverty. It is therefore necessary to analyze some topics: critical issues relating to the limitation of the right to religious freedom; what problems arise in the relations between powers (civil and religious); what problems arise in relations between state and religions; how the constitutional rights of the faithful and citizens are protected; what are the legal problems internal to the different religions, considering that the judgment on the validity of online rites is different; what is the role of religions in the face of the economic crisis. For the first time since the beginning of the human rights era, there has been a serious conflict between human rights, especially for the greater protection given to the right to health. The right to religious freedom also suffered, but it must be considered that the protection of the right to religious freedom also contributes to the recovery of a „good” economy, which can counteract the negative effects of the pandemic and globalization. We must build a personalist humanism, which the alliance between religions can promote. A humanism that respects the rights and dignity of man, against the logic of profit, and that rewrites the ethical rules of the economy. Looking at the post-pandemic, religions can be the soul of the ethical and moral rules that must guide the „good economy” in society to overcome social and economic differences.

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Wu, Xianhong, Jianguo Gao, and Hua Yang. "Similarities and Differences: A Study of China's Religious Charitable Organizations Participating in Social Work." In Proceedings of the 2nd International Seminar on Education Research and Social Science (ISERSS 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iserss-19.2019.188.

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Wu, Xianhong, Jianguo Gao, Hua Yang, and Hua Yang. "Similarities and Differences: A Study of China's Religious Charitable Organizations Participating in Social Work." In Proceedings of the 2nd International Seminar on Education Research and Social Science (ISERSS 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iserss-19.2019.27.

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Wu, Xianhong, Jianguo Gao, and Hua Yang. "Similarities and Differences: A Study of China's Religious Charitable Organizations Participating in Social Work." In Proceedings of the 2nd International Seminar on Education Research and Social Science (ISERSS 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iserss-19.2019.332.

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Jenssen, Annepetra R., and Camilla Stabel Jørgensen. "HOW DO WE ASSESS TEACHER STUDENTS IN PHYSICAL EDUCATION AND RELIGIOUS EDUCATION? SIMILARITIES AND DIFFERENCES." In 11th annual International Conference of Education, Research and Innovation. IATED, 2018. http://dx.doi.org/10.21125/iceri.2018.1607.

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Alvarez, Christian, Laura Rozek, Hutcha Sriplung, and Alison M. Mondul. "Abstract 3272: Differences in prostate tumor characteristics and survival among religious groups in southern Thailand." In Proceedings: AACR Annual Meeting 2017; April 1-5, 2017; Washington, DC. American Association for Cancer Research, 2017. http://dx.doi.org/10.1158/1538-7445.am2017-3272.

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Adnan, Muhammad, Wahid Abdulrahman, and Budi Setiyono. "Religious Attitudes of High School Islamic Teachers in Central Java Against Ethnicity and Differences in Faith." In Proceedings of the 5th International Conference on Indonesian Social and Political Enquiries, ICISPE 2020, 9-10 October 2020, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.9-10-2020.2304716.

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de Kruif, AJ, MJ Derks, MR de Boer, R. Winkels, M. Visser, E. Kampman, and MJ Westerman. "Abstract P1-10-28: Cultural and religious differences during breast cancer treatment between Dutch and non-Western immigrant women." In Abstracts: Thirty-Eighth Annual CTRC-AACR San Antonio Breast Cancer Symposium; December 8-12, 2015; San Antonio, TX. American Association for Cancer Research, 2016. http://dx.doi.org/10.1158/1538-7445.sabcs15-p1-10-28.

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Faraj, Anwar, and Narmeen Ahmed. "The Role of Global Civil Society in Promoting Human Rights." In REFORM AND POLITICAL CHANGE. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdiconfrpc.pp295-307.

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The tolerance is one of the issues that have aroused the interest of specialists and activists in political and cultural affairs in various countries of the world. Especially those countries whose societies have suffered from: societal crises, national or religious differences, and civil wars or internal or external political conflicts. Because of the developments in the human rights movement and the activities of international organizations and their role in alleviating conflicts and building peace in many countries, the issue of tolerance has become one of the global issues that receive the attention of global institutions, including global civil society organizations, which have witnessed an expansion in their activities by developments in Information and communication technology, to contribute an effective role in the cause of tolerance in various countries of the world, and is attracting interaction at the level of the international community.

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Koychuev, Turar, and Merim Koichueva. "On the Non-Economic Factors of Impact on the Eurasian Economic Cooperation." In International Conference on Eurasian Economies. Eurasian Economists Association, 2015. http://dx.doi.org/10.36880/c06.01287.

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Treat the entire Asia and Europe as a geo-economic space is impossible and counterproductive. In our opinion, Eurasian geo-economic space can be considered as a geographical area, which is the junction between Europe and Asia. Geographically, it is - the Urals, the Volga region, the Caspian Sea region of Russia, post-Soviet Central Asia, the Caucasus and the territory where Turkey and Xinjiang is located. The economic interests of the Eurasian countries for "unity" can be the same, but there are non-economic conditions (state and political system, the mode of government - authoritarian, democratic, way of life of the state - secular, religious, moral and cultural values, ideological differences, and historical features of interethnic relations) that as factors may influence positively or negatively. Principles of formation of the Eurasian Economic Cooperation shall include economic feasibility and mutual benefit, political loyalty, ideological, philosophical and ethnic tolerance, peer contacts, peace-loving nature and solving conflict with a positive decision.

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Reports on the topic "Religious differences"

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Kirkpatrick, Cletus. Differences in the attitudes of church-attending Catholics toward changes in religious beliefs and practices correlated with age and education. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1427.

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Allouche, Jeremy, Harriet Hoffler, and Jeremy Lind. Humanitarianism and Religious Inequalities: Addressing a Blind Spot. Institute of Development Studies (IDS), October 2020. http://dx.doi.org/10.19088/creid.2020.002.

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Religious identity is critically important to consider in assessing patterns of displacement and the dynamics of conflict and peace-building, as well as programmatic and policy responses to humanitarian crises. Conflicts are frequently driven by discrimination and generate massive numbers of refugees and internally displaced persons (IDPs) as they flee from persecution and violence, whilst individuals or groups may be targeted for their identity or face insecurity during community activities. As a result, the relationship between diversity, inclusivity, and interdependence is key to developing approaches that address intersecting forms of insecurity experienced by religious minorities. This paper reviews current thinking and policy directions in understanding religious inequalities in humanitarian contexts and asks the following questions: 1) What are the implications of programming that is blind to religious inequalities? 2) How can humanitarian actors incorporate sensitivity to religious difference and persecution in their programming, and what are the challenges of doing so?

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Conviviality-Inequality in Latin America, Maria Sibylla Merian Centre. Conviviality in Unequal Societies: Perspectives from Latin America Thematic Scope and Preliminary Research Programme. Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America, 2017. http://dx.doi.org/10.46877/mecila.2017.01.

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The Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America (Mecila) will study past and present forms of social, political, religious and cultural conviviality, above all in Latin America and the Caribbean while also considering comparisons and interdependencies between this region and other parts of the world. Conviviality, for the purpose of Mecila, is an analytical concept to circumscribe ways of living together in concrete contexts. Therefore, conviviality admits gradations – from more horizontal forms to highly asymmetrical convivial models. By linking studies about interclass, interethnic, intercultural, interreligious and gender relations in Latin America and the Caribbean with international studies about conviviality, Mecila strives to establish an innovative exchange with benefits for both European and Latin American research. The focus on convivial contexts in Latin America and the Caribbean broadens the horizon of conviviality research, which is often limited to the contemporary European context. By establishing a link to research on conviviality, studies related to Latin America gain visibility, influence and impact given the political and analytical urgency that accompanies discussions about coexistence with differences in European and North American societies, which are currently confronted with increasing socioeconomic and power inequalities and intercultural and interreligious conflicts.

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