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Journal articles on the topic 'Religious education|Sociology'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Megawati, Megawati. "Implementasi Pendidikan Karakter Religius Oleh Guru Dalam Pembelajaran Sosiologi Di SMA YPK Pontianak." Jurnal Pendidikan Sosiologi dan Humaniora 11, no. 2 (October 29, 2020): 39. http://dx.doi.org/10.26418/j-psh.v11i2.42950.

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This study would determine the implementation of religious value in character education by teachers in sociology learning in SMA YPK Pontianak and find out the factors that influence the implementation of character education in religious values in sociology learning in SMA YPK Pontianak. The method used in this study was the descriptive method with a qualitative approach. The data sources of the study were the students of grade IIS and the sociology teacher of grade X IIS, interview, and observation’s result. The results of this study show that the implementation of religious value in character education in sociology learning involves greeting, pray before the lesson begins, the teacher implements character education in the learning process, appreciating religious diversity, the teacher also teaches about the religious dimensions, such relationship between individuals and individuals, individuals and God, individuals, and the environment, religious worship, prayer after the lesson ends. Factors that influence the implementation of the character education of religious values in SMA YPK Pontianak were the religious diversity and the inadequate facilities of house worship.

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2

Habib Abdillah, Seka Andrean, and Aulia Diana Devi. "Pendidikan Islam Dalam Perspektif Pendekatan Sosiologi." Al - Azkiya : Jurnal Ilmiah Pendidikan MI/SD 5, no. 2 (December 1, 2020): 143–49. http://dx.doi.org/10.32505/v4i1.1007.

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Sociological is the approach of the study of education, delivering to understand the relationship of sociology with education. This study aims to find out about Islamic education in the perspective of sociological approach. The research method used is library research, then analyzed and presented the results of data findings objectively. The results showed that the sociology of education has a diverse perspective, in line with the diversity that occurs in the perspective of sociology studies in general. The importance of a sociological approach in understanding religion, because there are many religious teachings related to social problems. The amount of religious attention to this social problem further encourages religions to understand social sciences as a tool to understand their religion. The way of understanding in the approach of the sociology of religion can be easy for those of us who are still too lay because religion is derived also because of social interests. The sociological approach as an educational sociological approach consists of individual approach, social approach, and interaction approach.

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3

Soehadha, Moh. "DISTINGSI KEILMUAN SOSIOLOGI AGAMA (Sejarah Perkembangan, Epistemologi, dan Kontribusi Praksis)." Jurnal Sosiologi Agama 12, no. 1 (December 6, 2018): 31. http://dx.doi.org/10.14421/jsa.2018.121-02.

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Sociology studies of religion today have developed in various Islamic colleges in Indonesia. As a science developed in universities, the sociology of religion is built with a strong epistemological foundation. Unlike the sociology of religion developed from sociology in public universities, the sociology of religion in Islamic higher education is also influenced by the Comparative Science of Religion or the Study of Religions. The following article describes the development of religious sociology studies at the UIN Sunan Kalijaga which is distinctive. The distinction of the study of the sociology of religion is influenced by the history of the development of religious sociology study programs and the praxis of religious sociology to solve social and religious problems in Indonesia. Studi sosiologi agama dewasa ini telah berkembang di berbagai perguruan tinggi agama Islam di Indonesia. Sebagai ilmu pengetahuan yang dikembangkan di perguruan tinggi, maka sosiologi agama dibangun dengan landasan epistemologi yang kuat. Berbeda dengan sosiologi agama yang dikembangkan dari ilmu sosiologi yang ada di perguruan tinggi umum, sosiologi agama di perguruan tinggi agama Islam juga dipengaruhi oleh Ilmu Perbandingan Agama atau Studi Agama-agama. Tulisan berikut mendeskripsikan tentang perkembangan studi sosiologi agama di UIN Sunan Kalijaga yang bersifat distingtif. Distingsi kajian sosiologi agama tersebut dipengaruhi oleh sejarah perkembangan program studi sosiologi agama dan kebutuhan praksis sosiologi agama untuk menyelesaikan problem sosial keagamaan di Indonesia.

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4

Wahyuni, Indah. "Membangun Pluralisme Siswa Melalui Pendidikan Agama Islam Di Sekolah Non Muslim." AKADEMIKA 8, no. 2 (December 31, 2014): 180–90. http://dx.doi.org/10.30736/akademika.v8i2.84.

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The implementation of Islamic Religious Education (PAI) in the non- Muslim schools could be different from one another. Some schools have provided PAI for Muslim students and taught by a Muslim teacher in the form of a subject, but some other schools have provided Islamic education in the form of Islamic activities. School policy in providing Islamic education for Muslim students is not entirely based on the mission of ideology and adherence to legislation, but rather based on the social mission, especially the school marketing. The problems of Islamic Religious Education in non-Muslim schools are quite diverse, the problems are, among others, ideology, sociology and culture. While, the micro factors inhibiting PAI in non-Muslim schools are ; (1) inadequate religious facilities, (2) learning methods that are less appropriate to the context, (3) learning materials that are not in accordance with the initial ability of students, (4) the MORA involvement that is not intensive, and (5) low student input. The ideals of Islamic religious education in non-Muslim schools should be carried out based on multicultural consideration, namely education that is not doctrinaltextual, but gives students an understanding about different religions and value systems. Islamic religious education should use doctrinal-contextual approaches by taking into consideration the value systems and teachings of other religions

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5

Gunnarsson, Gunnar J. "Facing the New Situation of Religious Education in Iceland." Religions 11, no. 10 (October 20, 2020): 537. http://dx.doi.org/10.3390/rel11100537.

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Over the last two decades, Iceland has faced rapid societal changes in many ways, and cultural and religious diversity has grown faster than ever before. This has influenced the curricula of religious education. In 2011/2013, drastic changes were made to the National Curriculum Guide, and the curricula of individual subjects were merged into larger entities. Religious education thus became a part of the social studies curriculum, together with history, geography, sociology, life skills, ethics and philosophy. The aim of this article is to explore and discuss the influences of the societal changes in Iceland on religious education in compulsory schools. As little research exists on the consequences of the changes made to the curriculum for the practice of religious education, the focus will also be on some of the research that can shed light on the changing conditions of religious education in Iceland, such as Icelanders’ attitudes towards religion, and parents’ attitudes towards religious education in compulsory school. Particular attention will be paid to research into young people’s views towards the growing cultural and religious diversity in Iceland. The aim is to understand better the new situation of religious education in Iceland and the changes that have been made to the National Curriculum Guide.

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6

Böwadt, Pia Rose. "Religious Education in Denmark: Towards a More Multifaceted Subject?" Religions 11, no. 11 (October 29, 2020): 561. http://dx.doi.org/10.3390/rel11110561.

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The article deals with religious education in Denmark, especially the impact of philosophy of life in the curriculum. It will address the question of whether “Christian Studies” has become more multifaceted, or whether it is really a Christian upbringing/existential upbringing in disguise. The article begins with a presentation of the religious, political, and the pedagogical landscapes in Denmark. Subsequently, it examines the impact of the “Philosophy of Life” elements, which form part of the subject taught under “Christian Studies” (Kristendomskundskab). This is followed by an analysis of the new legal framework for “Christian Studies”, which now highlights areas, such as comparative religion or sociology of religion. It also examines the work of the committee, formed by the former Minister of Education in spring 2019, which had the task of revitalizing the curriculum of “Christian Studies” in the Danish school system.

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7

Wilde, Melissa J., Patricia Tevington, and Wensong Shen. "Religious Inequality in America." Social Inclusion 6, no. 2 (June 22, 2018): 107–26. http://dx.doi.org/10.17645/si.v6i2.1447.

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Sociology has largely ignored class differences between American religious groups under the assumption that those differences “are smaller than they used to be and are getting smaller all of the time” (Pyle & Davidson, 2014, p. 195). This article demonstrates that profound class differences remain amongst American religious groups. These differences are as large as—or larger than—commonly examined forms of inequality such as the gender pay gap and the race achievement gap. Using the most popular categorization of American religious groups, we find that regardless of the particular measure examined (years of education, income, socioeconomic index score, and proportion of members with at least a bachelor’s degree) Jews and Mainline Protestants are at the top of the socioeconomic ladder and Evangelical Protestants, both black and white, are at the bottom. Furthermore, religious group significantly predicts both years of education and the overall socioeconomic standing of respondents by itself with basic controls. Likewise, both socioeconomic indicators and education significantly predict the likelihood of being in a specific religious tradition on their own with basic controls. Some religious groups, namely Evangelical Protestants at the low end and Jews and the high end, are relatively educationally homogeneous. Others, such as Catholics, Mainline Protestants and the nonreligious are much more educationally heterogeneous. The picture is the same when socioeconomic heterogeneity is examined, except that Mainline Protestants emerge as more clearly advantaged socioeconomically. In sum, religious inequality remains in America, it is robust, and it appears to be quite durable.

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8

Horowitz, Bethamie. "New Frontiers: “Milieu” and the Sociology of American Jewish Education." Journal of Jewish Education 74, sup1 (December 5, 2008): 68–81. http://dx.doi.org/10.1080/15244110802493370.

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9

Silhol, Guillaume. "Régler l’heure de religion : l’enseignement de la religion catholique comme dispositif administratif entre les écoles publiques italiennes et l’Église catholique." Social Compass 66, no. 2 (March 26, 2019): 198–210. http://dx.doi.org/10.1177/0037768619833311.

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This article deals with Catholic religious education in Italian State schools from a political-sociology perspective. The ‘hour of religion’ works as an arrangement, not limited to classrooms, that involves practices of control across State schools and ecclesiastic administrative bodies. The school’s management of this arrangement leads to practical negotiations between teachers and personnel, related to its legitimization as a subject of ‘religious culture’. However, bureaucratic rationalization also occurs in Church dioceses, through the management of human resources and periodic checks of teachers’ ‘proofs’ of faith. Catholic religious education appears then as a case study of the informal, hybrid regulation of religion in the ‘grey areas’ of State institutions.

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10

Rodionov, S. N., and R. P. Shevtsov. "On Religious Subjects in School Education." Russian Education & Society 50, no. 10 (October 2008): 6–15. http://dx.doi.org/10.2753/res1060-9393501001.

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11

Rapoport, Tamar, Yoni Garb, and Anat Penso. "Religious Socialization and Female Subjectivity: Religious-Zionist Adolescent Girls in Israel." Sociology of Education 68, no. 1 (January 1995): 48. http://dx.doi.org/10.2307/2112763.

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12

Arikarani, Yesi. "Pendidikan Islam di Mesir, India, dan Pakistan." EL-Ghiroh 16, no. 01 (February 25, 2019): 87–112. http://dx.doi.org/10.37092/el-ghiroh.v16i01.76.

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Islamic education enters along with the early history of Islam in the form of civilization such as the Egyptian culture of the pyramids, sphinxes, obelisks, and hieroglyphics. the figures who have contributed to the field of education are Muhammad Abduh, Sayyid Ahmad Khan, and Muhammad Ali Jinnah. The application of education between Egypt, India, and Pakistan is almost the same, namely making compulsory education for their citizens. The existence of public and religious/Madrasah educational institutions as well as public and religious high schools / universities. Different curriculum. Application of the learning of the Qur'an and Hadith. Integrate between general science and religious science. professional teaching staff. Every country has a different education system influenced by sociology of society, the history of the establishment of a country, the needs of a country in accordance with the demands of the era and an increasingly globalized world.

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13

Marshall, Katherine. "Global education challenges: Exploring religious dimensions." International Journal of Educational Development 62 (September 2018): 184–91. http://dx.doi.org/10.1016/j.ijedudev.2018.04.005.

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14

Taichinov, M. G. "Religious Culture and Upbringing." Russian Education & Society 36, no. 9 (September 1994): 89–94. http://dx.doi.org/10.2753/res1060-9393360989.

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15

MCHEDLOV, M. P. "Are Young Russians Religious?" Russian Education & Society 48, no. 5 (May 2006): 59–72. http://dx.doi.org/10.2753/res1060-9393480504.

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16

Karwadi and Daimah. "The Women and the Development of Inclusive Religious Education in the Srikandi Lintas Iman Community of Yogyakarta." Jurnal Pendidikan Islam 8, no. 1 (February 7, 2020): 153–70. http://dx.doi.org/10.14421/jpi.2019.81.153-170.

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The involvement of women in acts of intolerance and radicalism disturbs religious harmony in Indonesia. The phenomenon of the Surabaya bombing involving women as the main perpetrators of acts of terrorism proves that acts of terrorism, which initially had a patriarchal masculine face, later made use of women with their feminine approaches. In such anxiety arises the Srikandi Lintas Iman Community in Yogyakarta, Indonesia. This community is an alternative for women in sowing the values of diversity, tolerance, and peace among the people. For this reason, it is important to research this community. This study aims to determine the construction and implementation of inclusive religious education built by the interfaith heroine community and the role of women in the development of inclusive religious education. This type of research is qualitative research. The research approach used is the educational sociology approach. The results of the study show that the construction of inclusive religious education in the Srikandi Lintas Iman Community in Yogyakarta stands on the principles and implementation of humanism and democratic values , which include pluralism, justice, equality, doing good to others, and honesty which is manifested in community activities. The implementation of inclusive religious education is classified into several activity groups; religious studies, interfaith dialogue, and interfaith cooperation while the role of women in the development of inclusive religious education in the Srikandi Lintas Iman Community includes the domestic role of the family and the transition role of social and religious communities.

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17

Lankina, Tomila, and Lullit Getachew. "Competitive Religious Entrepreneurs: Christian Missionaries and Female Education in Colonial and Post-Colonial India." British Journal of Political Science 43, no. 1 (July 5, 2012): 103–31. http://dx.doi.org/10.1017/s0007123412000178.

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This article explores the influence of Protestant missionaries on male–female educational inequalities in colonial India. Causal mechanisms drawn from the sociology and economics of religion highlight the importance of religious competition for the provision of public goods. Competition between religious and secular groups spurred missionaries to play a key role in the development of mass female schooling. A case study of Kerala illustrates this. The statistical analysis, with district-level datasets, covers colonial and post-colonial periods for most of India. Missionary effects are compared with those of British colonial rule, modernization, European presence, education expenditures, post-colonial democracy, Islam, caste and tribal status, and land tenure. Christian missionary activity is consistently associated with better female education outcomes in both the colonial and post-colonial periods.

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18

Angeles, Leonora C., and Omer Aijazi. "Revisiting the Madrassa Question in Pakistan: Worlding Lived Religion and Religious Education in Urban Spaces." Humanity & Society 43, no. 3 (November 26, 2018): 295–326. http://dx.doi.org/10.1177/0160597618814878.

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The association of madrassas as “breeding grounds for terrorists” is problematic, exacerbated by a lack of understanding of how Islamic religious schools function and contribute to cities and urban social life. Our article provides an interpretative examination of the so-called madrassa question by explaining the urban-spatial embeddedness of madrassas and emphasizing the heightened sense and deployment of religious identities in the quotidian “worlding” of “lived religion” and “lived religious education” of research participants in two madrassa communities in Islamabad, Pakistan. Positioned within the growing research on urban sociology and geographies of the intersections of religion and education, this article examines lived religion and religious education within urban spaces. It discusses ethnographic findings on the performance and reproduction of spatially grounded extrareligious roles, identities, and practices in city-based madrassas. We emphasize the religious and nonreligious meanings people attach to these identities and practices, and how these are manifested, represented, and experienced in urban community spaces. We demonstrate madrassas’ connection to people’s place-making practices and meaning-making as historical processes and purposeful action. Urban landscape, quotidian religious practices, and extra-local political economy are important to linking place, human aspirations, and lived religion in reframing the madrassa question in Pakistan.

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Ita Khairani and Andin Nur Sinaga. "Educational Values in the Kaba Minangkabau Text "Anggun Nan Tongga Si Magek Jabang"." Lakhomi Journal Scientific Journal of Culture 1, no. 1 (December 3, 2020): 15–22. http://dx.doi.org/10.33258/lakhomi.v1i1.339.

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This study aims to determine the values of education in the text of the Minangkabau Kaba Manuscript "Anggun Nan Tongga Si Magek Jabang" with the study of sociology of literature. The type of research used is qualitative research with descriptive research methods. The purpose of this study was to describe the values of education in Kaba Minangkabau "Anggun Nan Tongga Si Magek Jabang". The data collection technique used to obtain data was by searching for literature and analyzing the story of Kaba Minangkabau "Anggun Nan Tongga Si Magek Jabang". From the research results, it is obtained the values of religious, moral, social and cultural education. Educational values that really dominate are the values of religious and moral education. From the results of data analysis, Kaba Minangkabau was not only a public entertainment at its time.

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Whitt, Hugh P., Harry J. Crockett, and Nicholas Babchuk. "Religious switching: An alternative model." Social Science Research 17, no. 3 (September 1988): 206–18. http://dx.doi.org/10.1016/0049-089x(88)90013-0.

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21

Rosdiana, Rosdiana, and Ahmad Bahtiar. "Preferences of Children's Religious Interfaith Marriages: Case Study in The International Conference on Religion and Peace (ICRP)." Justicia Islamica 17, no. 2 (October 31, 2020): 207–22. http://dx.doi.org/10.21154/justicia.v17i2.1967.

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This research focuses on normative juridical aspects related to the tendency of religious selection in children as a result of Interfaith Marriage (PBA). With the approach of the sociology of religion and the psychology of child development, this study looks at how the pattern of children’s education influences the tendency of the religion child's selection. Research informants are four PBA pairs taken randomly in the International Conference on Religion and Peace (ICRP) organization. The research findings explain that children's religious preferences follow the path and parenting patterns of their parents who have different religions. In this study there were at least three parenting practices applied by parents of interfaith marriages. First, parents of married couples of different religions teach two religious teachings at once. Secondly, one of the couples from interfaith marriages took over the child's religious education so that the children followed their religion. Third, an agreement to make one child join each parent's religion. The pattern of nurture and religious environment that is applied by interfaith married couples to their children, related to religion, is very influential in the development of children's religious understanding. Religious education that is tolerant and understands religious plurality is a basic basis so that children are not trapped in psychological conflicts blaming one of their parents’ religions. This research is expected to contribute to the development of family law, particularly law on protecting children.Penelitian ini memfokuskan pada aspek yuridis normatif terkait dengan kecenderungan pemilihan agama pada anak hasil Pernikahan Beda Agama (PBA). Dengan pendekatan sosiologi agama dan psikologi perkembangan anak, penelitian ini melihat bagaimana pola pendidikan anak yang berpengaruh terhadap kecenderungan pemilihan agama anak tersebut. Informan penelitian adalah empat pasangan PBA dalam lingkungan organisasi International Conference on Religion and Peace (ICRP) yang dipilih secara random. Temuan penelitian menjelaskan bahwa preferensi agama anak mengikuti alur dan pola pengasuhan kedua orang tua mereka yang berbeda agama. Hasil penelitian menunjukkan bahwa ada tiga pola asuh yang diterapkan oleh orang tua pernikahan beda agama. Pertama, orang tua dari pasangan nikah beda agama mengajarkan dua ajaran agama sekaligus. Kedua, salah seorang pasangan dari pernikahan beda agama mengambil alih pendidikan agama anak agar anak-anak mengikuti agamanya. Ketiga, kesepakatan untuk menjadikan salah satu anak ikut agama masing-masing orang tua. Pola pengasuhan dan lingkungan keagamaan yang diterapkan oleh pasangan nikah beda agama kepada anak-anak mereka, terkait dengan agama, sangat berpengaruh terhadap perkembangan pemahaman agama anak-anak. Pendidikan agama yang toleran dan memahami pluralitas agama menjadi basis dasar agar anak-anak tidak terjebak dalam konflik psikologis menyalahkan salah satu agama orang tuanya. Penelitian ini diharapkan memberikan sumbangsih bagi pengembangan hukum keluarga, khususnya hukum perlindungan terhadap anak.

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22

Khetagurova, V. Sh, E. M. Kryukova, and L. I. Donskova. "Pilgrimage Tourism As a Technology of Religious Education of a Personality." Uchenye Zapiski RGSU 19, no. 4 (December 29, 2020): 177–85. http://dx.doi.org/10.17922/2071-5323-2020-19-4-177-185.

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the results presented in the article allow us to justify the use of pilgrimage tourism as a tool in the formation of spiritual and moral values and worldview. The purpose of the study is to determine the specific features of pilgrimage tourism as a technology of religious education of the individual. The information base of the study was the stock, cartographic and statistical materials, including pilgrimage centers, as well as the sites of tourist organizations and materials collected during the expedition trips of the authors. The interdisciplinary nature of the research allowed us to use different methods from related fields of knowledge – religious studies, geography, sociology, and pedagogy. When interpreting the results of the study, historical, comparative-geographical methods and the method of statistical analysis were used. The results obtained allow us to substantiate the possibility of using pilgrimage tours as a religious education of a spiritual and moral person. In the course of the study, based on the analysis of the ideas of different authors, the value content of the conceptual apparatus of religious and pilgrimage tourism is determined. The system of developing religious education through pilgrimage tourism promotes the formation of a worldview, spiritual guidelines, ideals and meaning. The analysis of the role of pilgrimage in society allows us to distinguish its educational, missionary, charitable and spiritual-educational role. The results presented in the article can be used by pilgrimage centers, services of the Russian Orthodox Church for the development of pilgrimage tours, tourist companies for the promotion of religious tourism, geographers, historians in research and pedagogical activities when improving training courses.

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23

Swartz, Sharlene. "‘Moral ecology’ and ‘moral capital’: tools towards a sociology of moral education from a South African ethnography." Journal of Moral Education 39, no. 3 (August 4, 2010): 305–27. http://dx.doi.org/10.1080/03057240.2010.497611.

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Samsonova, E. A., and E. Iu Efimova. "The Religious Preferences of Young Tulans." Russian Education & Society 50, no. 2 (February 2008): 59–68. http://dx.doi.org/10.2753/res1060-9393500205.

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Hoque, NM Sajjadul. "Terrorism, Religious and Ethnic Intolerance Issues in the Syllabuses and Textbooks of Bengali and English Medium and Madrasha Education in Bangladesh An Appraisal." Himalayan Journal of Sociology and Anthropology 6 (July 4, 2014): 146–65. http://dx.doi.org/10.3126/hjsa.v6i0.10715.

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Bangladesh, a seventh largest populous and fourth largest Muslim country in the World, is often facing the problems of terrorism, religious and ethnic intolerance. There are many cases of terrorist activities, religious and ethnic intolerance in the recent past. Like many of the post-colonial societies, various national policies were adopted towards facing the challenges of terrorism, religious and ethnic intolerance in Bangladesh. One of the most important policies was formulating National Education Policy (NEP)-2010 though there are a large number of contradictions about the implementation of the NEP. Needless to say peoples of Bangladesh are the victims of terrorism, religious and ethnic intolerance. The Author’s perception is education itself a catalyst for social change and it is a powerful instrument in the process of overcoming the problems. In other words, author of this paper believe that syllabuses and text books of both general and madrasha education streams of Bangladesh have significant role in educating people to counter terrorism, religious and ethnic intolerance. However, an attempt has been made in this paper through reviewing the current syllabuses and text books of general and madrasha education streams and also through assessing the peoples’ opinions of Bangladesh to know whether the syllabuses and text books are adequately addressing the issues of terrorism, religious and ethnic intolerance or not. DOI: http://dx.doi.org/10.3126/hjsa.v6i0.10715 Himalayan Journal of Sociology and Anthropology Vol.6 2014: 146-165

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26

Yanay-Ventura, Galit, and Niza Yanay. "Unhyphenated Jewish religious feminism." Women's Studies International Forum 55 (March 2016): 18–25. http://dx.doi.org/10.1016/j.wsif.2016.01.001.

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27

Sherkat, D. E. "Theory and Method in Religious Mobility Research." Social Science Research 22, no. 2 (June 1993): 208–27. http://dx.doi.org/10.1006/ssre.1993.1010.

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Vasilevskii, Iurii Leonidovich. "Remarks on the Religious Orientation of Teachers." Russian Education & Society 40, no. 8 (August 1998): 15–31. http://dx.doi.org/10.2753/res1060-9393400815.

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29

Kippenberg, Hans G. "‘Phoenix from the Ashes’: Religious Communities Arising from Globalization." Journal of Religion in Europe 6, no. 2 (2013): 143–74. http://dx.doi.org/10.1163/18748929-00602002.

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When in the 1960s religious congregations were suffering from diminishing membership, the sociology of religion turned away from the study of organized religion in order to study private religiosity, even though new social forms of religion were emerging. The article addresses first the impact of globalization on the place of religious communities in the fabric of national and transnational society. Labor migration severs the individual from his or her transmitted loyalties and places him or her amid the risks of the labor market. Parallel to this, the nation state conveys public tasks into private hands in the realms of education, health care, social welfare, and sometimes security. Both changes open up new opportunities for religious communities. Second, the paper addresses the subjective side of the shift, focusing on the Abrahamic religions. They claim the promise given to Abraham—that he and his descendants will be blessed and become a great nation—for their communities. When the factual history contradicts that expectation, prophetic and apocalyptic visions of a bright future keep alive that faith. They summon the believers to fight for the well being of their community, to assist and support each other, and to claim public recognition for their community, since it is beneficial to the entire society. The article argues that this model of religious communality enabled believers in the past to appropriate official legal and social forms for their community. Max Weber in his Economy and Society also argued that religious communality remains a powerful social order in modern society. According to him its strength derives from the subjective religious expectations of social actors and the positive or negative impact their practices exercise on other social orders such as economy, family, state, and law.

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Kuenzi, Michelle. "Education, religious trust, and ethnicity: The case of Senegal." International Journal of Educational Development 62 (September 2018): 254–63. http://dx.doi.org/10.1016/j.ijedudev.2018.05.007.

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31

Shamai, Shmuel. "'Cultural Shift': The case of Jewish religious education in Israel." British Journal of Sociology of Education 21, no. 3 (September 2000): 401–17. http://dx.doi.org/10.1080/713655352.

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Anderson, Sally. "Religionens mange dimensioner: Skoleteologi og muslimske børn i en dansk provinsskole." Tidsskrift for Islamforskning 8, no. 2 (February 5, 2017): 77. http://dx.doi.org/10.7146/tifo.v8i2.25337.

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This article is based on fieldwork with young Muslim refugees from Iraq, Iran and Afghanistan, who attend small-town schools in the Danish countryside. The article explores the Danish schools’ ’mixed bag’ approach to religious education. Drawing on theology, philosophy, cultural history and the sociology of religion, the national curriculum privileges evangelical Lutheran Christianity while postulating a universal ’religious dimension’ in people’s lives. The article discusses how this school theology that highlights a common human religious attitude simultaneously excludes any serious discussion of a child’s relationship with God and the many other dimensions of religion that impact the lives of Muslim refugee children. While reporting that they enjoy learning about Christianity, Muslim children also feel compelled by God, family, classmates and their teacher’s lack of knowledge of Islam to find and hold on to their own religious convictions. In this they are surprisingly little helped by a subject designed to get at the religious dimension in people’s lives.

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CHAVES, MARK. "Religious Organizations." American Behavioral Scientist 45, no. 10 (June 2002): 1523–49. http://dx.doi.org/10.1177/0002764202045010005.

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This article distinguishes the following three types of religious organizations: congregations, denominational organizations (religious organizations that are not congregations but that mainly produce religion), and religious nonprofits (religious organizations that work mainly in functional fields other than religion). For each type of religious organization, I discuss the key questions we might ask, the current data resources relevant for answering these key questions, and the appropriate action for advancing empirical research. I also describe the political economy of data production on religious organizations.

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Hasanova, Samira. "A Qualitative Evaluation on Fiqh Education from İmam Hatip High Schools to Theology Faculties." SHS Web of Conferences 48 (2018): 01054. http://dx.doi.org/10.1051/shsconf/20184801054.

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Fiqh (Islamic law) has a central place in religious education. This paper attempts to attract attention to the central position of fiqh, which is defined as knowing one’s rights and duties; for this purpose the historical background of fiqh education from Ottoman madrasahs to the present is briefly covered, and its relation with basic Islamic sciences and Arabic, which is known as instrumental sciences, is displayed in the context of quality of education. In the paper the negative and positive aspects of the reflection of acquisitions on faculty education of İmam Hatip high school graduates in the case that they enter theology faculty are examined. Fiqh is related to such disciplines as construction, hadith and kalam based on religion; but it is also connected with such disciplines as philosophy, sociology and psychology which are not based on religion. The paper emphasizes the importance of including new fields such as Islamic law sociology and Islamic law philosophy in theology curricula and discussion is made on the necessity to open a space in the curriculum for these fields. The purpose here is to examine the problems in fiqh education in the process from İmam Hatip high schools to university and evaluate them from the perspective of students, lecturers and the curriculum.

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Ihsan, Ihsan, and A. Umar. "KIAI AS AL-QUDWAH AL-KHASANAH: THE ROLE OF KIAI IN SHAPING RELIGIOUS CULTURE IN ISLAMIC EDUCATION INSTITUTION." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 17, no. 2 (December 23, 2020): 329–46. http://dx.doi.org/10.22515/ajpif.v17i2.2995.

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This study aims to describe the role of kyai in creating the religious culture of the santri. How the socialization patterns that exist in an educational institution especially pesantren (Islamic boarding school) can shape the religious culture of the santri, is the main concern of this study. Madrasah Qudsiyyah, one of the Islamic education institutions based on pesantren in Kudus Regency, Central Java, is the object of this study. With a qualitative approach, the data were collected through participant observation and in-depth interviews. They were then analyzed using the theoretical framework of the sociology of knowledge of Peter L. Berger and Thomas Luckman. The results of this study revealed that kyai (including ustadz) has a central role in shaping the character and religious culture of the santri. Kyai, apart from being an educator, also acts as a guide, uswah hasanah, and guide of the santri. With this role, kyai becomes a kind of role model for santri in terms of the spiritual, moral, intellectual, and social life. From a long time daily interaction process between kyai and santri in the pesantren, finally it becomes habitus in shaping the mindset, character, and religious culture of the santri.

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Coelho, Allan da Silva, and Fernanda Malafatti. "Paulo Freire e o cristianismo da libertação: contribuição do conceito de visão social de mundo." Praxis Educativa 16 (2021): 1–16. http://dx.doi.org/10.5212/praxeduc.v.16.16638.029.

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The possibility of relating Paulo Freire’s pedagogical theory, especially his work Pedagogy of the oppressed, with Liberation Theology in Latin America, from the category of social worldview, as a concept of a certain tradition of Marxism that runs from Lucien Goldmann to Michael Löwy, is studied. In this proposal, understanding Christian liberation, not only as a social movement but also as a bearer of a given social worldview, allowed to understand Paulo Freire’s work as part of a social group that constitutes a complete and coherent significant totality, with explicit characteristics. The approach of this study had an interdisciplinary character, which associated Philosophy of Education, Sociology and Religious Studies. Inspired by the methodology of the Sociology of Knowledge, it is proposed that Freire’s biography only confirms some elements of his shared ethical-critical options, which can be deepened with subversive potential.

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ZBOROVSKII, G. E., and N. B. KOSTINA. "On the Interaction Between Religious and Secular Education Under Current Conditions." Russian Education & Society 46, no. 9 (September 2004): 63–75. http://dx.doi.org/10.1080/10609393.2004.11056912.

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Askarova, G. B. "The Religious and Ethical Education of Students in a Secular School." Russian Education & Society 49, no. 1 (January 2007): 34–46. http://dx.doi.org/10.2753/res1060-9393490103.

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Lehrer, Evelyn L. "Religious Intermarriage in the United States: Determinants and Trends." Social Science Research 27, no. 3 (September 1998): 245–63. http://dx.doi.org/10.1006/ssre.1998.0626.

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Sherkat, Darren E. "Religious intermarriage in the United States: trends, patterns, and predictors." Social Science Research 33, no. 4 (December 2004): 606–25. http://dx.doi.org/10.1016/j.ssresearch.2003.11.001.

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Schwadel, Philip. "Age, period, and cohort effects on religious activities and beliefs." Social Science Research 40, no. 1 (January 2011): 181–92. http://dx.doi.org/10.1016/j.ssresearch.2010.09.006.

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Rozario, Santi, and Geoffrey Samuel. "Gender, religious change and sustainability in Bangladesh." Women's Studies International Forum 33, no. 4 (July 2010): 354–64. http://dx.doi.org/10.1016/j.wsif.2010.02.009.

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Gunduz, Prof Dr Mustafa. "Message from editor." Global Journal of Sociology: Current Issues 7, no. 1 (August 30, 2017): 1. http://dx.doi.org/10.18844/gjs.v7i1.2371.

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Message from Editor Dear Readers, It is the great honor for us to publish seventh volume, first issue of Global Journal of Sociology: Current Issues (GJSOC). Global Journal of Sociology: Current Issues welcomes original empirical investigations and comprehensive literature review articles focusing on sociological issues. The scope of the journal, but is not limited to the following major topics as child, youth and old age, communication and art, culture and changes, deviance and social control, economy and development, education, ethnic relations, human rights and collective good, gender and human rights, identity, image and social cohesion, localization and globalization, organizations, professions and work, political sociology and law issues, social security and public health, sociology of marriage and family, sociology of population and migration, sociology of religion, collective behavior and social movements and theoretical, comparative and historical studies. Undergraduate accounting students’ perceptions on accounting curriculum, deindustrialization, insecurity and demise of night economy in Nigeria, international integration of developing countries, citizen satisfaction with municipal services, Syrian refugees in Turkey and governance of refugee camps, trust in judiciary, the Tanzimat Period in context of relationship between education and culture and Religious education and multiculturalism in Norwegian curriculum topics are included into this issue. The topics of the next issue will be different. You can make sure that we will be trying to serve you with our journal with a rich knowledge in which different kinds of topics are discussed in 2017 Volume. A total number of twenty (20) manuscripts were submitted for this issue and each paper has been subjected to double-blind peer review process by the reviewers specialized in the related field. At the end of the review process, a total number of eight (8) high quality research papers were selected and accepted for publication. We present many thanks to all the contributors who helped us to publish this issue. Best regards, Prof. Dr. Mustafa Gündüz Editor – in Chief

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hassan, abdullah. "language planning in malaysia: the first hundred years." English Today 21, no. 4 (September 16, 2005): 3–12. http://dx.doi.org/10.1017/s0266078405004025.

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recent developments in malaysia have brought forth many issues vis-à-vis language planning, notably including the return to english as a medium of instruction. the present review addresses current linguistic issues and their implications for malay as the national official language, bringing together linguistics, sociology, education, psychology, communication, geography, history, politics, finance and management, in a nation which is not only multilingual but also multiethnic, multi-religious and multicultural. to make the matter more complex still, the immigrant population is almost as large as the so-called indigenous ‘majority’.

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Levko, Anatoly I. "Theoretical and practice-oriented sociology, its virtual and real grounds." Journal of the Belarusian State University. Sociology, no. 2 (October 3, 2020): 38–53. http://dx.doi.org/10.33581/2521-6821-2020-2-38-53.

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In this article, the author distinguishes between practical sociology, the field of study of which is socio-cultural reality, and theoretical sociology, the subject of study of which is logical analysis of concepts and empirical facts. Positivist sociology, according to his opinion, deals not with the social reality itself, but with its modeling in the researcher’s thinking with the help of methods of various surveys, document analysis, social experiment. Practice-oriented sociology studies the following: socio-historical, socio-symbolic, anthropological and other cultural reality, in the study of which the decisive role belongs not to theory and logical analysis, but to experience of social interaction within a certain social space and time characterized by their inherent values and norms of behavior (historical epoch, national, territorial, settlement, gender and age, professional and other community). To form a realistic picture of crime in society, to reveal the causes of crisis in education, spiritual and moral degradation etc. from the position of their theoretical modeling, is impossible, according to the researcher. Its creation requires an appeal to the analysis of spiritual, symbolic, energy and other foundations of the development and functioning of society. The author traces the development of sociological science from medieval nominalism and realism to positivism of Auguste Conte, and from him to social logic and laws of imitation of Gabriel Tarde and social-cultural sociology of Emile Durkheim, from the religious and philosophical tradition of orthodox energetism and cosmism to social structuralism of Levi-Strauss and Michel Foucault, «habitus» by Pierre Bourdieu, symbolic interactionism of George Mead, theory of stigmatization, noospheric sociology, and a number of other research areas of Western European, American and domestic sociology.

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Crofts, Christine. "Film Review: Holy Hierarchy: The Religious Roots of Racism in America." Teaching Sociology 48, no. 4 (September 28, 2020): 366–68. http://dx.doi.org/10.1177/0092055x20959845.

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Kapinus, Carolyn A., and Lisa A. Pellerin. "The influence of parents’ religious practices on young adults’ divorce attitudes." Social Science Research 37, no. 3 (September 2008): 801–14. http://dx.doi.org/10.1016/j.ssresearch.2008.02.006.

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Alanezi, Fawaz, and Darren E. Sherkat. "The religious participation of US immigrants: Exploring contextual and individual influences." Social Science Research 37, no. 3 (September 2008): 844–55. http://dx.doi.org/10.1016/j.ssresearch.2008.03.005.

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Clark, Joseph, and Samuel Stroope. "Intergenerational social mobility and religious ecology: Disaggregating the conservative Protestant bloc." Social Science Research 70 (February 2018): 242–53. http://dx.doi.org/10.1016/j.ssresearch.2017.10.007.

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Adamczyk, Amy, and Margrét Valdimarsdóttir. "Understanding Americans' abortion attitudes: The role of the local religious context." Social Science Research 71 (March 2018): 129–44. http://dx.doi.org/10.1016/j.ssresearch.2017.12.005.

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