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Journal articles on the topic 'Religious pluralism – Cross-cultural studies'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Schilbrack, Kevin. "Religious Pluralism and Truth: Essays on Cross-Cultural Philosophy of Religion. Thomas Dean." Journal of Religion 77, no. 3 (July 1997): 485–86. http://dx.doi.org/10.1086/490046.

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2

Pedersen, Lene. "Religious Pluralism in Indonesia." Asia Pacific Journal of Anthropology 17, no. 5 (October 19, 2016): 387–98. http://dx.doi.org/10.1080/14442213.2016.1218534.

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3

Orellana, Felipe. "Cultural Diversity and Religious Reflexivity in an Intercultural Chilean Parish." Religions 12, no. 2 (February 13, 2021): 118. http://dx.doi.org/10.3390/rel12020118.

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

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4

Sen, Amiya P. "Rāmakṛṣṇa and Religious Pluralism Revisited." International Journal of Hindu Studies 25, no. 1-2 (April 28, 2021): 107–12. http://dx.doi.org/10.1007/s11407-021-09301-y.

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5

Yang, Fenggang. "Oligopoly Dynamics: Consequences of Religious Regulation." Social Compass 57, no. 2 (June 2010): 194–205. http://dx.doi.org/10.1177/0037768610362417.

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In the first part of this article, the author tries to clarify a set of interconnected concepts—religious plurality (diversity), pluralization, and pluralism. As a descriptive concept for sociological theorizing, social pluralism is further differentiated into legal, civic and cultural arrangements. Modern pluralization may have started accidentally in the United States of America, but it has become a general trend in the world. In the second part, the author argues that the predominant type of Church—State relationship in the world today is neither monopoly nor pluralism, but oligopoly. More importantly, the theoretical propositions based on the studies of monopoly-pluralism are not applicable without substantial modification to explain oligopoly dynamics. The China case shows that in oligopoly, increased religious regulation leads not necessarily to religious decline, but to triple religious markets: the red market (legal), black market (illegal) and grey market (both legal and illegal or neither legal nor illegal).

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Joneidi-Ja'fari, Mahmud. "Religious Pluralism in the Diaspora." Iran and the Caucasus 11, no. 2 (2007): 333–34. http://dx.doi.org/10.1163/157338407x265568.

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Loss, Daniel S. "Missionaries, the Monarchy, and the Emergence of Anglican Pluralism in the 1960s and 1970s." Journal of British Studies 57, no. 3 (June 29, 2018): 543–63. http://dx.doi.org/10.1017/jbr.2018.83.

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AbstractIn the late twentieth century, a new justification for the Church of England's establishment emerged: the church played an important social and political role in safeguarding the interests of other religious communities, including non-Christian ones. The development of this new vision of communal pluralism was shaped by two groups often seen as marginal in postwar British society: the royal family and missionaries. Elizabeth II and liberal evangelicals associated with the Church Missionary Society contributed to a new conception of religious pluralism centered on the integrity of the major world religions as responses to the divine. There were, therefore, impulses towards inclusion as well as exclusion in post-imperial British society. In its focus on religious communities, however, this communal pluralism risked overstating the homogeneity of religious groups and failing to protect individuals whose religious beliefs and practices differed from those of the mainstream of their religious communities.

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Vélez de Cea, Abraham. "A Cross-cultural and Buddhist-Friendly Interpretation of the Typology Exclusivism-Inclusivism-Pluralism." Sophia 50, no. 3 (May 21, 2011): 453–80. http://dx.doi.org/10.1007/s11841-011-0242-8.

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9

White, Leland J. "The Bible, Theology and Cultural Pluralism." Biblical Theology Bulletin: Journal of Bible and Culture 16, no. 3 (August 1986): 111–15. http://dx.doi.org/10.1177/014610798601600306.

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10

Nweke, Kizito Chinedu. "Multiple Religious Belonging (MRB)." Theology Today 77, no. 1 (April 2020): 76–88. http://dx.doi.org/10.1177/0040573620902412.

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The question of religious pluralism has attracted many responses from the fields of interreligious dialogue and theology of religions. These responses, like inculturation, dialogue, and so on, have been concerned with “how” religions/spiritualities should be inclusive and imbue each other. However, the contemporary challenges of religious pluralism, ranging from the clamor for cultural identity to the structural and ontological differences among religions, suggest that the responses cannot create inclusivist interreligious contexts. One of these responses is the phenomenon of multiple religious belonging, which proposes that people could or should belong, believe, and practice as many religions as they want or can. In the Christianity–African spirituality context, this phenomenon poses some challenges for both Christianity and African indigenous spiritualities. This article intends to critically address the tensive constellation of African spiritualities and Christianity over the expectations of multiple religious belonging. It argues that there are discrepancies in the Christianity–African spiritualities constellation for multiple belonging. It suggests another approach to the question of religious/spirituality concatenation in Africa.

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Beyer, Peter. "The future of non-Christian religions in Canada: Patterns of religious identification among recent immigrants and their second generation, 1981-2001." Studies in Religion/Sciences Religieuses 34, no. 2 (June 2005): 165–96. http://dx.doi.org/10.1177/000842980503400202.

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This paper addresses the question whether recent immigration to Canada from non-European and mostly non-Christian parts of the world is leading to increasing religious pluralism in Canada, rather than only enhanced ethno-cultural pluralism. Testing Reginald Bibby's hypothesis that, in spite of this immigration, Christianity will continue as the overwhelmingly dominant religious identification in Canada, this article analyzes data from the 1971-2001 decennial censuses. It finds that religious pluralism as measured by number and percent of adherents to major non-Christian religions is increasing and will likely continue to increase because of the composition of continuing immigration. There are, however, also countervailing trends that support continued Christian dominance as well as an increase in no religious identification. These trends include patterns in religious identification over time and the enigmatic effect of rising multiple ethnicity.

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12

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

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

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Sinha, Vineeta. "Theorising 'Talk' about 'Religious Pluralism' and 'Religious Harmony' in Singapore." Journal of Contemporary Religion 20, no. 1 (January 2005): 25–40. http://dx.doi.org/10.1080/1353790052000313891.

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14

Titarenko, Larissa. "Religious Pluralism in Post-communist Eastern Europe." Anthropological Journal of European Cultures 19, no. 1 (March 1, 2010): 40–53. http://dx.doi.org/10.3167/ajec.2010.190104.

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There is a stereotype that such former Soviet republics as Russia, Ukraine and Belarus are totally Orthodox. However, this statement is not entirely correct, as part of the population in these countries belong to many different churches, while a large part have rather eclectic religious and para-religious beliefs. In the case of Belarus, a major part of the population belongs to two Christian confessions, Orthodox and Catholic, while many other confessions and new religious movements also exist. Religious pluralism is a practical reality in Belarus which has the reputation of the most religiously tolerant post-Soviet country. Contemporary laws provide the legal basis for the tolerant relations in the country, and there is a historical tradition of religious tolerance in Belarus. Research data from the EVS studies and national surveys are used.

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15

Skinner, George. "Religious Pluralism and School Provision in Britain." Intercultural Education 13, no. 2 (June 2002): 171–81. http://dx.doi.org/10.1080/14675980220128997.

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Sugirtharajah, Sharada. "The One and the Many in Radhakrishnan’s and Hick’s Thinking." Expository Times 131, no. 6 (August 20, 2019): 235–46. http://dx.doi.org/10.1177/0014524619866572.

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This essay focuses on two eminent thinkers whose perspectives on religious pluralism have attracted much attention: Sarvepalli Radhakrishnan (1888–1975), a prominent Indian philosopher, statesman and cultural ambassador to the West, interpreting Indian philosophy and religion to a Western audience, and John Hick (1922–2012), a world renowned British theologian and philosopher of religion, known for his contentious views on Christian beliefs and philosophy of religious pluralism. The paper draws attention to some significant convergences and divergences in their thinking on religious pluralism, which can be seen in how they conceptualise the relation between the One and the Many in their writings.

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17

Greene, Daniel. "A Chosen People in a Pluralist Nation: Horace Kallen and the Jewish-American Experience." Religion and American Culture: A Journal of Interpretation 16, no. 2 (2006): 161–93. http://dx.doi.org/10.1525/rac.2006.16.2.161.

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AbstractThis article examines the ways that ethnic pluralism and Jewish exceptionalism coexisted in philosopher Horace M. Kallen’s thought from the time that Jewish identity began to play a significant and positive role in his own self-conception, roughly in 1900, until his coining of “cultural pluralism” in 1924. Kallen conceived of pluralism, in large part, to address concerns about American Jewish identity, but its conception created a vexing problem for Jews. If Jews were the “chosen people,” then how could they fit into a model of the nation that emphasized equality, or at least harmony, between many different groups? Kallen would solve the dilemma of pluralism and chosenness by advocating that American Jews maintain their particularity on the basis of cultural distinctiveness rather than of superiority. Interrogating Kallen's thought on this question illuminates how his enduring theory of cultural pluralism owed its origins, in part, to specific Jewish concerns and how it developed in conjunction with a sustained struggle to articulate a meaningful Jewish identity that would prove continuous across generations. Kallen’s solution to the dilemma of pluralism and Jewish exceptionalism also demonstrates one instance of how debates about Jewish particularity profoundly influenced understandings of cultural, racial, and religious difference within American democracy during the early twentieth century.

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18

Barua, Ankur. "Ideas of Tolerance: Religious Exclusivism and Violence in Hindu–Christian Encounters." International Journal of Public Theology 7, no. 1 (2013): 65–90. http://dx.doi.org/10.1163/15697320-12341266.

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Abstract This article explores, through some historical vignettes, the question of whether there are necessary connections between the Christian worldview and religious aggression, whether in the form of brutal extermination of the religious others or more subtly of interpretive violence on their cultural traditions. The Hindu ‘pluralistic’ attitude towards the religions is often put forward as a paradigm of an open-minded acceptance of their diversity. However, varieties of Hindu ‘pluralism’ turn out, on closer inspection, to be based on specific criteria about the nature of human and divine reality, and collapse, in fact, to forms of ‘exclusivism’ which propose a certain event or experience as the paradigm through which human existence is to be interpreted. The crucial debate, then, is not so much between Christian ‘exclusivism’ versus Hindu ‘pluralism’ as over the basis for viewing religious diversity as encompassed by the divine purpose for humanity.

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19

G., E., and Harold G. Coward. "Modern Indian Responses to Religious Pluralism." Journal of the American Oriental Society 111, no. 1 (January 1991): 212. http://dx.doi.org/10.2307/603849.

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20

Filoramo, Giovanni. "Religious Pluralism and Crises of Identity." Diogenes 50, no. 3 (August 2003): 31–44. http://dx.doi.org/10.1177/03921921030503003.

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21

Warner, Rob. "Pluralism and Voluntarism in the English Religious Economy." Journal of Contemporary Religion 21, no. 3 (October 2006): 389–404. http://dx.doi.org/10.1080/13537900600926287.

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Bastian, Misty L., and Simeon O. Ilesanmi. "Religious Pluralism and the Nigerian State." International Journal of African Historical Studies 31, no. 2 (1998): 381. http://dx.doi.org/10.2307/221102.

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23

Nikiforova, Basia. "RELIGIOUS PLURALISM AS A FACTOR OF IDENTITY DEVELOPMENT." CREATIVITY STUDIES 1, no. 2 (December 31, 2008): 139–47. http://dx.doi.org/10.3846/2029-0187.2008.1.139-147.

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This article deals with religious pluralism as a factor of identity development. Multiculturalism is the key term used in describing and debating the national, cultural and religious pluralism in post‐modern societies. The paper draws attention to the significance of the religious factor within existing multicultural contexts, as well as highlights some of the implications of religious pluralism might have for identity. The author offers to look on the new vision of identity as a potential way of its development and to analyze the changing of identity's criteria and borders. The religious pluralism is analysed in the context of such tendencies as the multicultural and multi‐religious communities as a result of mass migration.

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24

Bastian, Jean-Pierre. "Violencia, etnicidad y religión entre los mayas del estado de Chiapas en México." Mexican Studies/Estudios Mexicanos 12, no. 2 (1996): 301–14. http://dx.doi.org/10.2307/1051847.

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The rapid growth of different religions in the ethnic communities of Chiapas has resulted from intra-ethnic violence. At stake are the construction of a modern Indian reality based on religious pluralism; the preservation of ethnic differences in a larger national society; and the elimination of intraethnic violence justified in the name of catolicismo de la costumbre (popular Catholicism).

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25

Hulsether, Lucia. "The Parliament of Empire: Charles Bonney's American Vision." Religion and American Culture 29, no. 1 (2019): 102–33. http://dx.doi.org/10.1017/rac.2018.2.

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ABSTRACTThis article places the World's Parliament of Religions in its social-political milieu of Gilded Age Chicago. It takes up the Parliament not to rehash arguments that scholars have made about its particular performance of religion but, rather, to locate its pluralist production in finer-grained material expenditures and extractions that made it possible. It tells this story through an examination of the Parliament's organizer, Charles Carroll Bonney. Employed as a federal judge in Chicago, Bonney's life reflects the coterminous boundaries of capital, state-building, and aspirations for the reconciliation of human conflict through multireligious unity. His tenure as the organizer of the Parliament, and as the President of the World Congress Auxiliary of which it was a part, was riddled by raging conflict with Chicago's union leaders, who saw the events as an indirect attack on the city's labor movement. To analyze the Parliament in light of these factors is to begin to understand the history of American religious pluralism as constituted by—and, thus, inextricable from—histories of labor, capital, and the state.

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Frisina, Annalisa. "The Making of Religious Pluralism in Italy: Discussing Religious Education from a New Generational Perspective." Social Compass 58, no. 2 (June 2011): 271–84. http://dx.doi.org/10.1177/0037768611402611.

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Italian society continues to be seen as homogeneous in religious terms and the teaching of Catholic religion in state schools as a pillar of the historical and cultural heritage of the Italian population, as sanctioned by the 1984 Concordat between the State and the Catholic Church. But profound changes have been under way since that Concordat, with migrant families settling in the country and their Italian-born offspring now attending Italian state schools. How do they feel about religious education at school? How do they view the Italian model of secularism and religious pluralism in Italy? What do they see as Italianness? A qualitative, focus-group-based investigation into secondary schools in a northern Italian town enables us to bring out these students’ demand for change from a generational standpoint and see beyond education into religion to possible ways to educate about and from religions, creating new horizons for religious pluralism (even) in Italy.

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Batmanghelichi, Kristin Soraya, A. George Bajalia, and Sami Al-Daghistani. "Introduction to the Special Issue Pluralism in Emergenc(i)es in the Middle East and North Africa." Review of Middle East Studies 54, no. 2 (December 2020): 162–73. http://dx.doi.org/10.1017/rms.2021.11.

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AbstractThe issue “Pluralisms in Emergenc(i)es” is a result of a two-conference series that took place in Amman and Tunis, in December 2017 and October 2018, respectively. Taking these two locations as historical epicenters of human, commodity, and capital mobility, in two connected regions, these conferences set out to interrogate the historical, social, and religious underpinnings of the migrant and refugee crisis in order to position this moment as a state of emergence, rather than a state of emergency. The focus of the essays included here explores pluralism as it has emerged in response to contemporary global crises, and asks a number of questions: What are the variations in how “pluralism” is understood, and how does it function in a time of crisis? What are the material and immaterial modes through which pluralism takes shape? Moreover, how does it change through the circulation of people - as migrants, refugees, and asylum seekers – and capital – whether under the auspices of international development funds, religious aid, or new labor markets? By crossing disciplinary boundaries, this special issue enters into a fundamental discussion about how “pluralism” is conceived across sites and offers new vistas for its conceptualization in North Africa and the Middle East.

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Haste, Helen, and Salie Abrahams. "Morality, culture and the dialogic self: taking cultural pluralism seriously." Journal of Moral Education 37, no. 3 (September 2008): 377–94. http://dx.doi.org/10.1080/03057240802227502.

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29

Chou, Chih-Chieh. "Common ground: Islam, Christianity, and religious pluralism." Asian Ethnicity 12, no. 2 (June 2011): 224–26. http://dx.doi.org/10.1080/14631369.2011.571838.

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30

Greenebaum, Jessica. "Conceptualizing reform judaism in an age of religious pluralism." Contemporary Jewry 24, no. 1 (October 2003): 82–103. http://dx.doi.org/10.1007/bf02961572.

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31

Taylor, Mark Kline. "In Praise of Shaky Ground: The Liminal Christ and Cultural Pluralism." Theology Today 43, no. 1 (April 1986): 36–51. http://dx.doi.org/10.1177/004057368604300105.

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“ The Christ symbol expresses and creates Christian existence lived within, but at the margins of, at the limen of, its own cultural and linguistic worlds. The Christian's liminal existence involves an affirmation of the culturally other and, ultimately, of all those who are most severely marginalized, ‘made other’ by the dynamics and structures of oppression.”

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32

Nwokeji, G. Ugo, and Simeon O. Ilesanmi. "Religious Pluralism and the Nigerian State." Canadian Journal of African Studies 32, no. 1 (1998): 218. http://dx.doi.org/10.2307/486246.

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33

Ndaluka, Thomas J., Magolanga Shagembe, Jonas Kinanda, and Vendelin Simon. "Faith in the Times of COVID-19: Integrating Religion in the Fight against COVID-19 in Tanzania." Folklore: Electronic Journal of Folklore 82 (April 2021): 117–34. http://dx.doi.org/10.7592/fejf2021.82.tanzania.

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When and where a crisis such as a pandemic arises, people turn to religion in pursuit/search of comfort, justifications, and explanations. This article describes the role of religion in Tanzania in the times of COVID-19. The data collected through a questionnaire from 258 participants asserts that COVID-19 increased the intensity level of religiosity in Tanzania. This was seen in peoples’ participation in religious activities, i.e., religious gatherings, frequent prayers, and other religious practices. This article has established that the process of de-secularization was strong, and religion became a provider of hope, unity, solace, and socialization. Moreover, COVID-19 has also facilitated the convergence of different religions and thus ecumenism and pluralism of faiths have been strengthened in the country.

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34

Campos, Clement. "Laudato Si’: An Indian Perspective." Theological Studies 78, no. 1 (March 2017): 213–25. http://dx.doi.org/10.1177/0040563916682428.

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The Indian context is one of religious and cultural pluralism and massive poverty. Despite the reverence for the earth ingrained by its major religions, it has suffered enormous ecological devastation. In the encyclical Laudato Si,’ Pope Francis may very well be addressing India directly. In this article the author highlights its relevance and stresses the necessity of entering into dialogue with the major religions and the poor. In this way, in solidarity with all people, we can strive to recover our God-given place as creatures that share a bond of kinship with all created realities, heal the wounds inflicted on creation and render justice to the victims of ecological degradation.

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35

Stein, Stephen J. "American Religious History—Decentered with Many Centers." Church History 71, no. 2 (June 2002): 374–79. http://dx.doi.org/10.1017/s0009640700095743.

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This panel poses the question, “Is there a center to American religious history?” We historians live in a world and work in a period when the politically correct answer to the question is, “Of course not!” In this day of decentered religious historiography the celebration of radical diversity seems to prohibit any other response. In our publications and teaching we set out to expose readers and students to the rich religious pluralism in America. We catalogue the traditions that reach back to colonial times, the communities that filled out the wider spectrum of religious options during the nineteenth century and the first half of the twentieth century, and the new religious movements that have appeared since the midpoint of the past century. One publication that provides a contemporary index to this inclusive catalogical approach is J. Gordon Mellon's Encyclopedia of American Religions, which in its fifth edition filled 1,150 pages with data regarding more than 2,100 discrete religious organizations in America, from the Aaronic Order to the Zoroastrian Associations in North America.

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Sinha, Vineeta. "Unraveling “Singaporean Hinduism”: Seeing the Pluralism Within." International Journal of Hindu Studies 14, no. 2-3 (December 2010): 253–79. http://dx.doi.org/10.1007/s11407-011-9094-7.

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PHAN, Peter C. "Doing Theology in the Context of Cultural and Religious Pluralism: An Asian Perspective." Louvain Studies 27, no. 1 (March 1, 2002): 39–68. http://dx.doi.org/10.2143/ls.27.1.927.

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38

Smith, Timothy L. "The Ohio Valley: Testing Ground for America's Experiment in Religious Pluralism." Church History 60, no. 4 (December 1991): 461–79. http://dx.doi.org/10.2307/3169028.

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The most extensive early test of the American dogma of the separation of church and state seems to me to have taken place in pioneer Ohio, where a complete range of the plurality of America's religious associations first confronted public consciousness. Unlike Kentucky, whose many Protestant denominations had a largely southern cast, and unlike upstate New York, whose culture was heavily under New England influence (or, at least, appeared to literate Yankees to be so), Ohio's early citizens came from a wide mix of puritan, mid-Atlantic, and southern backgrounds. For example, every sect of Pennsylvania Germans established major outposts in Ohio's developing counties. The Buckeye State early brought together several concentrations of Roman Catholics. Early and late, diverse communities of Jews also settled there, both in smaller towns as well as in Cincinnati, Columbus, and Cleveland. Also at the end of the nineteenth century, Eastern Orthodox Christians began a migration to Cleveland that later expanded into the larger industrial towns that grew southward, in such places as Toledo, Canton, and Youngstown.

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Riaz, Sanaa. "David Pinault, Notes from the fortune-telling parrot: religious pluralism in Pakistan." Contemporary Islam 5, no. 2 (May 1, 2010): 205–6. http://dx.doi.org/10.1007/s11562-010-0121-z.

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40

Curry, Patrick. "Post-Secular Nature: Principles and Politics." Worldviews: Global Religions, Culture, and Ecology 11, no. 3 (2007): 284–304. http://dx.doi.org/10.1163/156853507x230564.

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AbstractMonist essentialism posits a worldview that has pervaded monotheistic religions and the imperatives of global capitalism. Relational pluralism acknowledges multiple perspectives and lends itself to a more ecocentric form of discourse. Monist essentialism has been associated with both religious and secular hegemony. Relational pluralism, while not advocating rootless relativism, allows for the importance of spirituality and the sacrality of nature for nature's sake. Hence, it may be deemed post-religious and post-secular. Wonder plays an important role in the adoption of a post-secular, spiritual worldview, and provides a welcome antidote to the crypto-religions of contemporary consumerism and the "god of progress." The ecocentric view must be distinguished from a facile veneration of nature, which can revert to insidious forms of anthropocentric monism or purely personal spirituality. Archaic religious paths as well as emerging disciplines such as ecological phenomenology can help lead to a re-enchantment of nature.

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41

Clogher, Paul. "Moving Texts: A Hermeneutics of the Gospel According to Hollywood." Harvard Theological Review 111, no. 3 (July 2018): 382–400. http://dx.doi.org/10.1017/s0017816018000160.

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AbstractThe Hollywood Jesus epics re-visualize the gospel story against the anxious backdrops of secularization, cultural pluralism, and moral skepticism. While these epics are often derided for their lack of theological insight, cultural awareness, or aesthetic taste, this article argues for a re-appreciation of the genre's internal pluralism and hermeneutical significance. Focusing on Cecil B. DeMille'sThe King of Kings(1927) and Nicholas Ray'sKing of Kings(1961), it reflects on the epic as a tradition-forming moment in the Jesus story's reception. Both DeMille and Ray offer competing interpretations of Jesus, thus illustrating how the genre functions as a site of christological and hermeneutical reflection. Against this backdrop, I argue for a reinterpretation of the genre and, further, proffer a hermeneutical exploration of cinema more broadly as a central moment in the dialogue between Christianity and popular culture.

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42

Hoesing, Peter J. "Sound and the Social Aesthetics of Religious Pluralism in Southern Uganda." Nova Religio 21, no. 1 (August 1, 2017): 31–59. http://dx.doi.org/10.1525/nr.2017.21.1.31.

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This article examines sonic and social aesthetics of a cultural movement in Uganda whose innovative ritual strategies articulate a counter-narrative to religious hostilities and adversarial discourses of ritual healing in the country and the region. The Jjajja Ndawula Community takes a distinctive approach to the production of ideas about wellness and the reproduction of social relations to support wellness. They articulate a commitment to practices of ecumenical community presently quite rare in Uganda, crossing both ethnic and religious boundaries in favor of direct emphasis on mutual aid and good living. In particular, this study is concerned with the new sound these ritual strategies establish for a brand of social conviviality that emerges from an older and broader ritual healing repertory called kusamira.

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Sutherland, Liam T. "One Nation, Many Faiths: Civic-Cultural Nationalism and Religious Pluralism in the Scottish Interfaith Literature." Implicit Religion 20, no. 1 (June 30, 2017): 68–88. http://dx.doi.org/10.1558/imre.34121.

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Bailey, Stephen. "Cultural Congruency and Covenantal Pluralism in the Lao PDR." Review of Faith & International Affairs 19, no. 3 (July 3, 2021): 104–14. http://dx.doi.org/10.1080/15570274.2021.1954396.

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Drozdova, Katya. "Strategic Faith in Russia: Cultural DNA and Managed Pluralism." Review of Faith & International Affairs 19, no. 2 (April 3, 2021): 88–101. http://dx.doi.org/10.1080/15570274.2021.1917116.

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Künkler, Mirjam, and Yüksel Sezgin. "Diversity in Democracy: Accommodating Religious Particularity in Largely Secular Legal Systems." Journal of Law and Religion 28, no. 2 (January 2013): 337–40. http://dx.doi.org/10.1017/s0748081400000060.

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The articles assembled in this symposium share their roots in a workshop we organized at the International Institute for the Sociology of Law (IISJ) in Onati, Spain, in June 2011. The workshop, titled “Legal Pluralism and Democracy. When Does Legal Pluralism Enhance, When Does It Erode Legitimacy of and Trust in Democratic Institutions?” examined the consequences of legal pluralism for various facets of democracy, from human rights and political equality to issues of stateness, legitimacy, and self-determination. Half of the papers discussed the application of customary law in pluri-legal systems, particularly in Africa and South America, while the other half dealt with the application of religious law, especially in Muslim-majority countries as well as Israel and India.Other papers presented at the workshop have been published in the IISJ's “Oñati Socio-Legal Series” on the Social Science Research Network and are available for download at http://papers.ssrn.com/so13/JELJOUR_Results.cfm?form_name=journalbrowse&journal_id=1605943.The three articles featured in this symposium address how the law may take account of diversity in the face of the democratic promise of universal rights standards: they probe the question of how to accommodate cultural particularity while also delivering upon the promise of universal and equal citizenship. Both are crucial sources of legitimacy of and trust in democratic political systems, even while they are also often mutually exclusive standards.

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Malović, Nenad, and Kristina Vujica. "Multicultural Society as a Challenge for Coexistence in Europe." Religions 12, no. 8 (August 9, 2021): 615. http://dx.doi.org/10.3390/rel12080615.

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The aim of this article is to show that the intercultural way of education, which includes the interreligious dimension, is a fundamental way to create and maintain conditions for coexistence in a multicultural society. The background of this claim is represented in the belief that the starting point of every encounter with the other and the different should be the human being and its experience of humanity, not an intellectual polemic about doctrines and ideologies. Schools are particularly suitable for such a more personal manner of dialogue. The topic is discussed primarily in a philosophical way from a Christian (Catholic) perspective. The context of reflection is the European society marked by Christianity, secularization and, increasingly, Islam. Croatia is also mentioned, as the issue of multiculturality is becoming increasingly topical there. The context of cultural pluralism is presented first. Then, the necessity of dialogue based on the experience of everyday life is highlighted. The next section is focused on the analysis of the multicultural society’s need for values that are acceptable for all members of society in order to maintain social peace and mutual respect and cooperation. The following chapter deals with the difficulties and challenges of dialogue. Then, the section after that presents an analysis of the fundamental European documents that provide crucial guidelines for understanding religious and cultural pluralism and the role of religions in a multicultural and multireligious society as values on which society should be built. Finally, the place and role of religious education is discussed as a vital and unavoidable factor in co-creating the preconditions for appropriate coexistence in a multicultural society.

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Wortham, Robert A. "Urban Networks, Deregulated Religious Markets, Cultural Continuity and the Diffusion of the Isis Cult." Method & Theory in the Study of Religion 18, no. 2 (2006): 103–23. http://dx.doi.org/10.1163/157006806777832896.

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AbstractIn an empirical study on the diffusion of the Isis cult throughout 44 major cities of the Greco-Roman world, Hegedus concludes that the expansion of the Isis cult was linked to an urban location's proximity to Alexandria and Rome. In a similar study, Stark concludes that the diffusion of the Isis cult and Christianity were intertwined. These claims are evaluated in a new study that accesses the impact of city size, distance from Rome, religious pluralism and cultural continuity on the diffusion of the Isis cult throughout 22 major cities of the Roman Empire. Updated data on the diffusion of the Isis cult are utilized and the data are subjected to rank-order correlation analysis and binary logistic regression analysis. Findings indicate that the diffusion of the Isis cult and Christianity was somewhat contemporaneous and that a deregulated Roman religious marketplace provided an opportunity for new religious movements to satisfy an unmet demand for religious products.

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Gordan, Rachel. "The 1940s as the Decade of the Anti-Antisemitism Novel." Religion and American Culture 31, no. 1 (2021): 33–81. http://dx.doi.org/10.1017/rac.2021.6.

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ABSTRACTThis article examines the anti-antisemitism novels of the 1940s as an indication of the decade's changing attitudes toward Jews, antisemitism, and religious pluralism, and so contributes to scholarly research on both social protest literature and mid-twentieth-century American religious culture. Recent scholarship has shown that American Jews responded to the Holocaust earlier than had previously been assumed. The anti-antisemitism novels of the 1940s were one of the popular culture arenas in which this response to the horrors of Nazi Germany occurred, as fiction proved an ideal genre for imagining and presenting possible solutions to the problem of antisemitism. These solutions often involved a change from a racial to a religious conception of Jews. Laura Z. Hobson's Gentleman's Agreement (1947) was the most culturally significant of this 1940s genre of anti-antisemitism novels (a subgenre of social protest literature), in part because of its foregrounding of non-Jewish responses to antisemitism. Archival research into the roots of Hobson's novel reveals that news of other female authors writing popular anti-antisemitism fiction encouraged Hobson, allowing Hobson to feel part of a movement of anti-antisemitism writers that would eventually extend to her readers, as demonstrated by readers’ letters. Although Will Herberg's Protestant, Catholic, Jew (1955) is frequently cited as the midcentury book that heralded a postwar shift toward religious pluralism, the anti-antisemitism novels of the 1940s reveal signs of this shift a decade earlier.

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Brown, Sally A. "Speaking Again of the Trinity." Theology Today 64, no. 2 (July 2007): 145–58. http://dx.doi.org/10.1177/004057360706400202.

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This essay argues, with Catherine M. LaCugna and others, that affirming that God is divine being-in-communion, the Three-in-One in whom power is equally shared, and in whom unity and difference wholly coincide has thoroughly practical consequences for congregational life. Dominant cultural models from outside the church that too often structure patterns of power and influence within the ecclesial community can be challenged, and a fresh theological basis for sustained theological and cultural pluralism in congregational life can be affirmed.

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