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Journal articles on the topic 'Religous groups'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Hasyim, Syafiq. "FATWA ALIRAN SESAT DAN POLITIK HUKUM MAJELIS ULAMA INDONESIA (MUI)." Al-Ahkam 25, no. 2 (2015): 241. http://dx.doi.org/10.21580/ahkam.2015.25.2.810.

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MUI (The Indonesian Council of Ulama) is an institution established by the government of Indonesia that one of its functions is to formulate religious fatwas. The existence of the MUI as the representatives of various religious organizations, and therefore claimed to be the big tent of Muslims, became the basis for the existence of these functions. Nevertheless MUI’s fatwas on religious denominations in Indonesia, is considered partly responsible for the occurrence of discriminatory behavior and violence based on religion. This article would like to see the political aspects of the law on the

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2

Thomas, Paul Brian. "Bible Lessons with Raëël: On Religious Appropriation in ET-Inspired Religions." Nova Religio 14, no. 2 (2010): 6–13. http://dx.doi.org/10.1525/nr.2010.14.2.6.

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As an introduction to Nova Religio's special issue on ET-inspired (UFO) religions, this article maintains that despite less media attention since the furor surrounding the Heaven's Gate suicides, ET-inspired religions are still active. Moreover, increasing speculation linking extraterrestrials to 2012 apocalyptic scenarios, coupled with a significant percentage of the population who believe in extraterrestrial visitation, seems to indicate that purveyors of ET-inspired religious perspectives will continue to have a market. Rather than focusing upon the "strange" and seemingly "bizarre" nature

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3

Robbins, Thomas. "Perspective New Religions and Alternative Religions." Nova Religio 8, no. 3 (2005): 104–11. http://dx.doi.org/10.1525/nr.2005.8.3.104.

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A degree of incoherence has marked discourse about "new religions." This is partly related to the tendency to equate "new religions" with "alternative religions," as if they were identical phenomena. Intrinsic conceptions of "new religious movements" emphasize internal properties such as first generation membership. Extrinsic, relational conceptions shift the focus to the group's lack of alignment with dominant sociocultural patterns. But some "misaligned" groups may not be chronologically "new," while some "new" groups may actually be well aligned. Lack of alignment should be treated as the h

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Vijayalakshmi, M., J. M. Naidu, and B. Suryanarayana. "Blood groups, ABH saliva secretion and colour vision deficiency in Hindu castes and religious groups of West Godavari, Andhra Pradesh, India." Anthropologischer Anzeiger 52, no. 4 (1994): 305–13. http://dx.doi.org/10.1127/anthranz/52/1994/305.

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5

Holland, Edward C. "Religious practice and belief in the Republic of Buryatia: comparing across faiths and national groups." Nationalities Papers 42, no. 1 (2014): 165–80. http://dx.doi.org/10.1080/00905992.2013.853032.

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Using results from a 2010 survey conducted in the Republic of Buryatia, this paper compares the responses of Russians and Buryats on questions of religious practice and belief, as well as the role of religion and religious organizations in the political sphere of contemporary Russia. Buryats more commonly identify with a religion and more frequently attend religious services in comparison to Russians living in the republic. There is greater consonance between the two groups on the public role of religion, with both Russians and Buryats generally supportive of the recent extension of religious

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6

Inoue, Nobutaka. "The Influence of Globalization on Japanese Religion." Journal of Religion in Japan 3, no. 2-3 (2014): 97–120. http://dx.doi.org/10.1163/22118349-00302002.

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The process of globalization has significantly and unprecedentedly influenced the activities, teachings, and many other aspects of religions within Japan since the 1980s. While Christian groups have been establishing churches in Japan since the nineteenth century, one now also sees various other religious groups including Muslims from a broad range of countries establishing branch churches and mosques of their own in the country. Meanwhile the many domestic modern new religions that were established during the modernization process now find themselves operating alongside even newer types of re

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Ališauskienė, Milda. "Women’s Leadership in New Religions and the Question of Gender Equality in Post-Communist Lithuania." Nova Religio 24, no. 4 (2021): 84–103. http://dx.doi.org/10.1525/nr.2021.24.4.84.

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This article discusses features of women’s religious leadership, social innovations, and transmission of existing gender relations patterns within diverse new religions in post-communist society in Lithuania. The article is based on participant observation in Pagan and Hindu-origin religious groups and interviews with women leaders of these groups. The narratives of women leading Pagan and Hindu religious groups in Lithuania reflected their agency, features of their leadership, and the basis for the construction of their religious authority. Research data showed that the women interviewed took

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8

Alyson M. Stone. "Thou Shalt Not: Treating Religious Trauma and Spiritual Harm With Combined Therapy." Group 37, no. 4 (2013): 323. http://dx.doi.org/10.13186/group.37.4.0323.

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Lebedev, V. Yu, and A. L. Bezrukov. "Choosing a religion in the context of specificity of a religious experience." Voprosy kul'turologii (Issues of Cultural Studies), no. 12 (November 7, 2020): 6–15. http://dx.doi.org/10.33920/nik-01-2012-01.

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The paper considers the process of choosing religion in a modern society. Factors that affect the behavior of an individual in the process of choosing religion are considered in the light of religious, psychological and social sciences. The classification of religions is divided into two types: personal experience religions and dogmatic religions. A modern man's motivation to be a follower of new religious movements is considered using the examples of neoprotestant, neohindu and neopagan religious groups.

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Pretorius, S. P. "Opposing abuse in religious high-demand groups in South Africa: the case study of the “prophet” of Hertzogville." Verbum et Ecclesia 28, no. 2 (2007): 602–21. http://dx.doi.org/10.4102/ve.v28i2.1927.

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Since the new Constitution came into force, there has been an increase in the number of high-demand religious groups. The more accommodating and tolerant approach towards religions brought about by the Constitution has created a fertile environment for the development of alternative religious groups. In certain cases, unfortunately, this has resulted in the violation of other basic human rights within the confines of these groups. There is very little monitoring of the various religions in South Africa and these violations seem to be on the increase. A need arose to oppose the infringement of

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11

Sabara, Sabara, and Elce Yohana Kodina. "KERUKUNAN UMAT BERAGAMA DALAM PIKIRAN DAN PRAKTIK KELOMPOK KEAGAMAAN ISLAM DI JAYAPURA." Harmoni 19, no. 2 (2020): 297–310. http://dx.doi.org/10.32488/harmoni.v19i2.442.

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This research is intended to understand the perspective and practice of religious harmony among Islamic groups in City and Regency of Jayapura, Papua Province.The perspective and practice of harmony is placed in a social, cultural, political, and economic context.Research using qualitative approaches, interviews and observations became the main instruments in research.The results showed the Perspective of Islamic groups towards religious harmony was built through the process of meeting interactions in plural social spaces and intensive interactions to positive effects by Muslims to other relig

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Sutrisno, Edy. "Aktualisasi Moderasi Beragama di Lembaga Pendidikan." Jurnal Bimas Islam 12, no. 2 (2019): 323–48. http://dx.doi.org/10.37302/jbi.v12i2.113.

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Indonesia adalah negara majemuk yang terdiri dari suku, ras dan agama, yang berbeda-beda sehingga diperlukan toleransi dalam memahami semua perbedaan yang ada, begitu juga pada lembaga pendidikan kultur warganya juga beraneka ragam. Oleh sebab itu moderasi beragama sangat tepat sekali diterapkan dalam kehidupan berbangsa dan bernegara terutama pada masyarakat yang multikultural. Moderasi beragama sebagai jalan tengah dalam mengadapi perbedaan baik kelompok ekstrem maupun fundamental. Untuk menerapkan moderasi beragama dimasyarakat multikultural yang perlu dilakukan adalah; menjadikan lembaga p

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13

Irons, Edward. "Falun Gong and the Sectarian Religion Paradigm." Nova Religio 6, no. 2 (2003): 244–62. http://dx.doi.org/10.1525/nr.2003.6.2.244.

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The sectarian paradigm places newly formed religious groups not sanctioned by the state into a category of sectarian (jiaopai). In imperial times such groups were treated as heterodox and banned officially. They nevertheless traditionally survived well in the margins of society, in provincial centers, or allied with newlyascendant social groups. This paper discusses Falun Gong in light of this paradigm. Falun Gong is compared with two other religious groups that to some extent also reflect the sectarian paradigm, Three in One and Yiguandao. The paper first introduces each group's history, then

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Sutherland, Liam T. "Unity in Diversity." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 145. http://dx.doi.org/10.18792/jbasr.v20i0.34.

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Interfaith Scotland (IFS) represents a substantial number of religious bodies in Scotland and the representation of non-Christian religious minorities is fundamental to the interfaith movement. In a country in which religious minorities make up a tiny fraction of the population, in comparison with England and other European countries, narratives of diversity have become more prominent in the public sphere. Interfaith Scotland has depended on the world religions paradigm to promote its version of religious pluralism as embodied in its structure and represented in its literature, reinforcing the

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Parboteeah, K. Praveen, Yongsun Paik, and John B. Cullen. "Religious Groups and Work Values." International Journal of Cross Cultural Management 9, no. 1 (2009): 51–67. http://dx.doi.org/10.1177/1470595808096674.

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16

Wahyudi, Muhammad. "Gerakan Fajar Nusantara (GAFATAR) dan Agama Semitik: Antara Toleransi Agama dan Sinkretisme Agama." AT-TURAS: Jurnal Studi Keislaman 7, no. 2 (2020): 206–17. http://dx.doi.org/10.33650/at-turas.v7i2.1498.

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After the fall of Orde Baru, various religious sects emerged as if they were endless. Not only radical groups but also conservative groups and even splinter groups. These schools are present by offering solutions to various problems faced by society, from the economy to spiritual needs. Al-Qiyadah Al-Islamiyah, which was founded by Ahmad Mushaddeq, for example, is present in a society that is thirsty for spiritual needs. Gerakan Fajar Nusantara (Gafatar), which is a metamorphosis of the Millah Abraham (Komar) Community, is here to offer solutions to the problems of conflict between religious a

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17

Jindra, Ines W. "Religious Stage Development Among Converts to Different Religious Groups." International Journal for the Psychology of Religion 18, no. 3 (2008): 195–215. http://dx.doi.org/10.1080/10508610802115768.

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18

Kilbourne, Brock K., and James T. Richardson. "The communalization of religious experience in contemporary religious groups." Journal of Community Psychology 14, no. 2 (1986): 206–12. http://dx.doi.org/10.1002/1520-6629(198604)14:2<206::aid-jcop2290140211>3.0.co;2-8.

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19

Bromley, David G., and J. Gordon Melton. "Reconceptualizing Types of Religious Organization." Nova Religio 15, no. 3 (2012): 4–28. http://dx.doi.org/10.1525/nr.2012.15.3.4.

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One important theoretical task in the study of religion is distinguishing among the different organizational forms that religious groups assume. The most influential typology of religious organization has been based upon distinctions of church, denomination, sect, and cult. However, the various formulations of this typology have proved problematic, theoretically and empirically, and of little use to new religions scholars. We propose a relational approach to categorizing religious groups based on the social and cultural relationship of a group to established institutions (including religion).

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20

Introvigne, Massimo. "New Religious Movements and the Visual Arts." Nova Religio 19, no. 4 (2016): 3–13. http://dx.doi.org/10.1525/nr.2016.19.4.3.

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Contrary to popular conceptions, modern artists are often religious. Some of them are part of mainstream religions including Catholicism, Protestantism, Judaism, and Islam. Others try to establish new religions and forms of spirituality based on art itself. A significant number of artists, while alienated from traditional religions, were either part of, or deeply influenced by, new religious movements and esoteric groups. Scholars have particularly focused on the influence of the Theosophical Society on the visual arts, but other movements have also been significant.

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21

Setiyawan, Imas Setiyawan, and Elfada Adella Hidayat. "Dialog Antar Umat Beragama Sebagai Piranti Menumbuhkan Sikap Toleransi." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 1 (2018): 60–77. http://dx.doi.org/10.31538/almada.v1i1.142.

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Inter-religious harmony has until now become a goal in the life of every human being. Where each individual or group continues to maintain an attitude of tolerance to always live peacefully in a country that has diverse ethnic groups, customs, culture and religion. Given that tolerance must be possessed by every human being on this earth. What about mutual respect, respecting the trust of others, and not forcing the truth to those who already have their own truth. Like religious tolerance, every human being must respect the worship procedure for other religions, teachings that they believe in

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22

Pereira, Ronan Alves. "Tradução no contexto das Religiões Japonesas no Brasil." Estudos Japoneses, no. 33 (November 25, 2013): 96–115. http://dx.doi.org/10.11606/issn.2447-7125.v0i33p96-115.

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When the Japanese religions started to open up to the Brazilian society as a whole, back in the 1950s and 60s, they faced the problem of translation: what should be translated? how and who would do the work when there were still few immigrants who dominated the Portuguese idiom? In this article, the author departs from his research experience on Japanese religiosity to discuss certain theoretical aspects about religious translation such as cultural differences, multiplicity of writing systems in the Japanese language, translation as a key element for the religions groups in their propagation s

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23

KORNIENKO, N. V. "PUBLIC OPINION ON RELIGIOUS PRIVILEGES IN THE REPUBLICS OF THE NORTH CAUCASIAN FEDERAL DISTRICT OF THE RUSSIAN FEDERATION: ETHNICSOCIOLOGICAL ANALYSIS." Historical and social-educational ideas 10, no. 3/2 (2018): 111–19. http://dx.doi.org/10.17748/2075-9908-2018-10-3/2-111-119.

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The article is based on materials of ethnic-sociological research conducted in 2016 on the territory of the republic of the North Caucasus Federal District of the Russian Federation: Republic of North Ossetia-Alania, Chechen Republic, Karachay-Cherkess Republic, Republic of Ingushetia, Republic of Dagestan, Kabardino- Balkarian Republic. The survey involved 1200 respondents - 200 people from each republic. The article analyzes the question of the validity of granting state and legal privileges of religious organizations. Respondents were asked to express their opinion about granting the state

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Melton, J. Gordon. "Perspective: Toward a Definition of ““New Religion””." Nova Religio 8, no. 1 (2004): 73–87. http://dx.doi.org/10.1525/nr.2004.8.1.73.

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The question of a defining ““new religion”” begins with a survey of a large number of groups that have been labeled as cults in the popular and scholarly literature. Attempts to locate any shared characteristics——beliefs, practices, or attributes——have failed. Thus it is suggested that what new religions share is a common deficiency that pushes them into contested space at the fringes of society. New religions are assigned their fringe status by the more established and dominant religious culture, and by various voices within the secular culture (government officials, watchdog groups, the medi

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Swartwout, Paul, Benjamin Grant Purzycki, and Richard Sosis. "Form and function in religious signaling under pathogen stress." Behavioral and Brain Sciences 35, no. 2 (2012): 92–93. http://dx.doi.org/10.1017/s0140525x1100104x.

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AbstractThe evolution of religious traditions may be partially explained by out-group avoidance due to pathogen stress. However, many religious rituals may increase rather than decrease performers' susceptibility to infection. Moreover, religions often spread through proselytizing, which requires out-group interaction; and in other cases, the benefits of economic exchange increase religious pluralism and social interactions with out-groups.

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Wiegers, G. A., and H. Kommers. "Godsdienstonderwijs en godsdienstwetenschap: De grondslagen van de meest gebruikte methoden voor het vak godsdienst/levensbeschouwing in het voortgezet onderwijs." NTT Journal for Theology and the Study of Religion 61, no. 4 (2007): 269–80. http://dx.doi.org/10.5117/ntt2007.61.269.wieg.

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In the first part an overview of recent developments with regard to the position of religious education and the teaching about religion (‘religion education’) in Dutch secondary schools is presented. The authors argue that the Study of Religions has become more relevant for religious education than some decades ago because of ongoing pluralisation, secularisation and globalisation processes that have transformed Dutch society. The present-day Study of Religion focuses on local and new religions, in addition to world religions, and is not only neutral with regard to various religious groups, bu

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27

Drače, Saša, Emir Efendić, and Nina Hadžiahmetović. "THE RELATION AMONG INTRINSIC RELIGIOSITY, RELIGIOUS FUNDAMENTALISM AND ATTITUDES TOWARD OUT-GROUPS IN MUSLIMS FROM BOSNIA AND HERZEGOVINA." Primenjena psihologija 8, no. 4 (2016): 379. http://dx.doi.org/10.19090/pp.2015.4.379-394.

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The relation between religion and prejudice has been shown in American Christians and Western Europeans, but it is currently unknown whether this effect can be generalized to other religions and cultures. To address this issue we conducted a study in which we assessed the personal religiosity of Muslim students from Bosnia and Herzegovina, who had to report their attitudes toward their in-group, as well as different out-groups. Consistent with prior findings, participants showed explicit preferences toward their own group relative to other religious and non-religious out-groups. As expected, w

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Pamungkas, Cahyo. "RELIGIOUS IDENTIFICATION AND SOCIAL DISTANCE BETWEEN RELIGIOUS GROUPS IN YOGYAKARTA." Jurnal Humaniora 27, no. 2 (2016): 141. http://dx.doi.org/10.22146/jh.v27i2.8708.

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This paper explains how political, religious, and economic changes in Yogyakarta affect the formation of religious identity and social distance between different religious groups. The strengthening of religious identity in this area took place in the period of the Diponegoro War (1825-1830) when religious issues were used in the mobilization against the Dutch colonialist. Then, the spread of Christianity in Java at the end of 19th led to several tensions between missionaries and several Islamic organizations, but never developed into communal violence. In 1930s, the relation between religious

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Prevost, Ronnie. "Book Review: Cultivating Religious Growth Groups." Review & Expositor 82, no. 3 (1985): 467. http://dx.doi.org/10.1177/003463738508200342.

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Weingarten, Carol Popp, and James S. Chisholm. "Attachment and Cooperation in Religious Groups." Current Anthropology 50, no. 6 (2009): 759–85. http://dx.doi.org/10.1086/605767.

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Anderson, E. N. "Attachment and Cooperation in Religious Groups." Current Anthropology 51, no. 3 (2010): 421. http://dx.doi.org/10.1086/652645.

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Bryant, Marcus D. "Book Review: Cultivating Religious Growth Groups." Journal of Pastoral Care 39, no. 1 (1985): 88–89. http://dx.doi.org/10.1177/002234098503900117.

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33

Charatan, F. B. "US religious groups oppose gene patents." BMJ 310, no. 6991 (1995): 1351. http://dx.doi.org/10.1136/bmj.310.6991.1351.

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Posner, Eric A. "The Legal Regulation of Religious Groups." Legal Theory 2, no. 1 (1996): 33–62. http://dx.doi.org/10.1017/s1352325200000355.

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Although much legal scholarship discusses the meaning of the religion clauses of the U.S. Constitution, very few articles analyze the ways in which state regulation affects actors' incentives to engage in religious behavior. Yet the question of how a law influences religious behavior is important for determining whether various laws are desirable, and whether they violate constitutional constraints. This article draws on recent economic models of religious organization to analyze the ways in which laws affect the behavior of religious groups. Religious groups produce collective goods for their

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35

Crawford, M. "Religious groups join animal patent battle." Science 237, no. 4814 (1987): 480–81. http://dx.doi.org/10.1126/science.3603032.

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Nordin, Magdalena. "Immigrant Language Groups In Religious Organisations." Nordic Journal of Religion and Society 20, no. 01 (2017): 65–78. http://dx.doi.org/10.18261/issn1890-7008-2007-01-04.

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Fong, Eric, and Elic Chan. "Residential Patterns among Religious Groups in Canadian Cities." City & Community 10, no. 4 (2011): 393–413. http://dx.doi.org/10.1111/j.1540-6040.2011.01383.x.

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This study, based on 2001 Canadian census data for 16 census metropolitan areas, explores residential segregation among eight religious groups. We include non–Christian religious groups to reflect the emerging religious diversity of Canadian society. Our study provides the first comprehensive comparison of the residential patterns of people affiliated with major religious groups in Canada. We argue that each religion is associated with unique sets of religious institutional behaviors, which in turn shape each religious group's relationships with other religious groups. In this study, we identi

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Fang, Chun-Kai, Hsin-Chin Lu, Shen-Ing Liu, and Yi-Wen Sun. "Religious Beliefs along the Suicidal Path in Northern Taiwan." OMEGA - Journal of Death and Dying 63, no. 3 (2011): 255–69. http://dx.doi.org/10.2190/om.63.3.d.

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This study aimed to understand the current inclinations toward depression and compulsion for members of four different religious groups, and to predict religious beliefs along the suicide path through analyzing the lifetime prevalence of suicidal ideation and suicide attempts for members of these religious groups. Participants in this cross-sectional study, which adopted purposive sampling, were members of Christianity, Catholicism, Buddhism, and Taoism in northern Taiwan. In the case of suicide experiences, suicides among people one knows, and tendency toward compulsion and depression, there

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Hacker, Daphna. "Religious Tribunals in Democratic States: Lessons from the Israeli Rabbinical Courts." Journal of Law and Religion 27, no. 1 (2012): 59–81. http://dx.doi.org/10.1017/s0748081400000527.

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In democratic countries where the law might be influenced by religious communities, family law cases can present one of the most sensitive and complex challenges. Religious laws governing personal status and the supervision of family relations are vital components of many religions and, in some cases, crucial to the cultural survival of the religious community. However, the family laws of some religions are discriminatory towards women, same-sex couples, people of other religions, and other groups. Currently, there is heated political and scholarly debate about the tension between the norms of

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White, Cindel J. M., Michael Muthukrishna, and Ara Norenzayan. "Cultural similarity among coreligionists within and between countries." Proceedings of the National Academy of Sciences 118, no. 37 (2021): e2109650118. http://dx.doi.org/10.1073/pnas.2109650118.

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Cultural evolutionary theories suggest that world religions have consolidated beliefs, values, and practices within a superethnic cultural identity. It follows that affiliation with religious traditions would be reliably associated with global variation in cultural traits. To test this hypothesis, we measured cultural distance between religious groups within and between countries, using the Cultural Fixation Index (CFST) applied to the World Values Survey (88 countries, n = 243,118). Individuals who shared a religious tradition and level of commitment to religion were more culturally similar,

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Najjar, Laian Z., Chelsie M. Young, Leigh Leasure, Craig E. Henderson, and Clayton Neighbors. "Religious perceptions of alcohol consumption and drinking behaviours among religious and non-religious groups." Mental Health, Religion & Culture 19, no. 9 (2016): 1028–41. http://dx.doi.org/10.1080/13674676.2017.1312321.

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Sulistyani, Hapsari Dwiningtyas, Turnomo Rahardjo, and Lintang Ratri Rahmiaji. "The social harmony of local religious groups." Informasi 50, no. 1 (2020): 85–96. http://dx.doi.org/10.21831/informasi.v50i1.30169.

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As a multicultural nation, minority groups are embedded in the discourse of nationality and social harmony in Indonesia. The term social harmony signifies that each race, ethnicity, or religion must be placed in an equal standing/position. The research focuses on understanding the identity negotiation strategies, in establishing the social harmony, that are used by adherents of local religions which are considered minorities in a community where the majority of people believe in formal religions. This study uses the Co-Cultural Theory and employs a phenomenology research method to explores the

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Mu'ti, Abdul, and Ahmad Najib Burhani. "The limits of religious freedom in Indonesia: with reference to the first pillar Ketuhanan Yang Maha Esa of Pancasila." Indonesian Journal of Islam and Muslim Societies 9, no. 1 (2019): 111. http://dx.doi.org/10.18326/ijims.v9i1.111-134.

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Surveys and researches have indicated various factors leading to or instigating the rise of religious intolerance in Indonesia after the Reformasi in 1998. This study, however, aims to see intolerance and discrimination as something embedded in Indonesian ideology, i.e. Pancasila, which seems to be lacking in previous studies, including the studies on the connection between Pancasila and discriminative regulations implemented is several districts and provinces in Indonesia. The questions dealt with in this paper are the following: Why did religious radical groups able to exert their influence

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Okpalike, Chika J. B. Gabriel. "Religious Proselytism and the Illusion World Peace: The Disservice of World Religions." Journal of Religion and Human Relations 13, no. 1 (2021): 208–49. http://dx.doi.org/10.4314/jrhr.v13i1.10.

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This work is constructed on the hypothesis that religious proselytism is the tool in the hands of the three major monotheistic religions with which they canvass/campaign for membership recruitment. It identifies and explores different modes which proselytism has taken among the practitioners of the religions of Judaism, Christianity and Islam and understands proselytism as the source and cause of a world divided along religious lines and which may not be healed if that practice persists. The work adopts the methods of analysis of written data and focus on groups.

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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 Ch

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Chung, Truong Van, and Nguyen Thoai Linh. "The Situation of New Religious Studies in Vietnam." Tattva - Journal of Philosophy 8, no. 1 (2016): 45–60. http://dx.doi.org/10.12726/tjp.15.4.

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There is a prominent phenomenon in the religious life of Vietnam, which is the emergence of “new religions”. These phenomena have not only made the religious space of the nation more complex and multi-dimensional but also challenged stability and sustainable development within the religious communities in this key economic region. Having studied the new religious phenomenon in recent years, we have noted its progress and widespread characteristics within the ethnic communities. While it may appear that "new religion" is a simple and gentle concept and practice, it is in fact, intrinsically rel

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ÇOŞTU, Yakup. "THE RELIGIOUS LIVES OF EUROPEAN TURKS; The Role of Religious Groups." Hitit Üniversitesi Sosyal Bilimler Enstitüsü Dergisi 10, no. 2 (2017): 11–12. http://dx.doi.org/10.17218/hititsosbil.348120.

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Jindra, I. W. "How Religious Content Matters in Conversion Narratives to Various Religious Groups." Sociology of Religion 72, no. 3 (2011): 275–302. http://dx.doi.org/10.1093/socrel/srq089.

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Portmann, Adrian, and David Plüss. "Good Religion or Bad Religion: Distanced Church-members and their Perception of Religion and Religious Plurality." Journal of Empirical Theology 24, no. 2 (2011): 180–96. http://dx.doi.org/10.1163/157092511x604009.

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Abstract The article presents the findings of a qualitative study that examined the church affiliation and religiosity of distanced church-members as well as their perception of religions and their reaction to religious plurality. It brings forward thirteen patterns of interpretation to which distanced church-members refer in their evaluation of religions and in their dealing with religious plurality. Two types of pattern constellation could be made out and, correspondingly, two groups whose members share the same patterns: the pluralists and the proponents of the traditional. The principal di

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Robertson, David G. "Conspiracy Theories and the Study of Alternative and Emergent Religions." Nova Religio 19, no. 2 (2015): 5–16. http://dx.doi.org/10.1525/nr.2015.19.2.5.

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This introduction addresses a number of approaches to the emerging field of the study of conspiracy theories and new and alternative religions. Scholars can examine how certain religious groups have been the subject of conspiracy narratives created by the wider culture, and how conspiracy narratives are mobilized within religious groups such as Aum Shinrikyo, Scientology or others. Moreover, we can fruitfully examine secular conspiracy theories through ideas typically applied to religions, such as theodicy, millenarianism, and esoteric claims to higher knowledge. Most studies assume that consp

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