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Journal articles on the topic 'Role of Religion'
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Nst, Agus Salim. "THE ROLE OF CIVIL RELIGION FORMING CIVIL SOCIETY THROUGH PRACTICING RELIGIOUS COMMENT." Jurnal Ushuluddin 23, no. 2 (January 13, 2017): 201. http://dx.doi.org/10.24014/jush.v23i2.1108.
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Modern society requires the new symbol rituals development to create a solidarity in a pluralistic country such Indonesia. This is what sociologists called civil religion. Andrew Shauks stated that civil religion is not a true religion as existing religious practices; it did not compete with conventional traditions, but it is existing on it and break it bonds. The same idea also explained by Olaf Schuman that civil religion is not a religious source for someone where he gained his understanding of the identity and social obligations. It remains a resource is the existence of religion civil religion should not and could not be a substitute powerless religions. Civil religion is not like a religion and not a rival to the existing religions. Rather it part, it exist of religions and values and norms generated by them to ensure a life together that is sustainable and harmony in an pluralistic society situation to create society (civil society), an open society, egalitarian, and tolerant based on ethical values, moral transdental
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Rotilă, Viorel. "THE EVOLUTIONIST ROLE OF RELIGION; SOME ARGUMENTS." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 2, no. 2 (2018): 160–67. http://dx.doi.org/10.26520/mcdsare.2018.2.160-167.
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BOTHAMLEY, GRAHAM. "Role of religion." Nature 346, no. 6287 (August 1990): 788. http://dx.doi.org/10.1038/346788c0.
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PICKLES, VERNON R. "Role of religion." Nature 346, no. 6287 (August 1990): 788. http://dx.doi.org/10.1038/346788d0.
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Kar, Sarita, and Manisha Tripathy. "Role of Religion in Environmental Sustainability: An Indian Perspective." Problemy Ekorozwoju 17, no. 1 (January 1, 2022): 96–100. http://dx.doi.org/10.35784/pe.2022.1.09.
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Environmental trepidations are global issues, environment sustainability is conceivable with the noble motive, which takes real shapes with the insights and perspectives from different religions. In the process of learning and teaching laid down by religion help to expand our understanding and develop our behavior towards nature. Role of religion to shape our attitudes to the natural world is significant, because its domination in human personality is always recognizable. The paper would like to find out different prospect to achieve environment sustainability with the help of imperatives given by Indian religion. This imparts many valuable imperatives which unify nature as an inseparable part of human life and vice versa. Three major religions originating from India were explored in this paper: Hinduism, Buddhism and Jainism. The paper tries to show the human affiliation with nature is well expressed in every aspect of Indian religious life.
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Gurning, Edy J. P. "Peran Sosial Gereja Menurut Barth dan Moltmann [The Social Role of the Church according to Barth and Moltmann]." Diligentia: Journal of Theology and Christian Education 1, no. 1 (September 30, 2019): 41. http://dx.doi.org/10.19166/dil.v1i1.1898.
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The ideology of the nation Indonesian is Pancasila. Within this ideology Pancasila, the state ensures religious freedom practices and provides space for religion to play a role in carrying out justice and peace in society. Particularly in the post-secular era, the role of religion becomes more significant. Post-secularism provides an active not passive and greater role for religion in presenting its social role. Christianity, as one of the religions in Indonesia, is also urged to participate in playing its social roles. Based on the characteristic Indonesian context, the social role of the church initiated by Karl Barth is far better to be employed in Indonesia than the social role of the church initiated by Jurgen Moltmann.
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Qureshi, Hafiz Muhammad Faisal, Muhammad Imran, and Abdul Khaliq. "E-5 The Role of Women in Semitic Religion." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 2 (December 13, 2020): 37–49. http://dx.doi.org/10.53575/e5.v4.02(20).37-49.
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The Importance of women in all religions is conformed. But the historically women did not have rights in inheritance, vote, and equality. Now, women have their equal role like the two tires of the car. Women can play equal role in progress of the society. It is observed that women can do effectively the certain tasks if they are properly given a chance. No progress can be made without the help of women in the society. Women can teach and govern, women can make soft wares, and can cook and women can fly aero planes and can run firms. Women are always been an important pillar of the society since day first. Women are mothers and can nurture the children effectively. Women are wives and can make the men master or slave by their work and dedication. Women have been very critical at the time of peace as well as at the time of war. In wars women played very important role to help men artistically and made reasons for the triumphs. In all the religions women did not have basic rights before Islam. Some religions restrict women and their rights. Semitic religion gives right to women with in sphere. Women are degraded in this religion and the given rights are not sufficient. So called rights for the women are just to show off not foe the well fare of the women. In the light of Semitic religion, now, we discuss about different religions and what they have done for the rights of women. In these lines we are going to discuss the role of women in Semitic religions, so firstly: we will discuss the role of women in Judaism, secondly: in Christianity and thirdly: in Islam.
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Das, Rahul. "THE ROLE OF HINDUISM AND BUDDHISM IN PROMOTING INDIANNESS OUTSIDE INDIA: SCENARIOS OF SOUTHEAST ASIA." International Journal of Research -GRANTHAALAYAH 8, no. 5 (June 4, 2020): 179–86. http://dx.doi.org/10.29121/granthaalayah.v8.i5.2020.147.
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Hinduism or Sanatana Dharma is considered to be the oldest religion in the world (Fowler 1997, p1). This religion originated in India. Similarly, India is also the birthplace of Buddhism. Apart from trade, religion was one of the means of inter-state communication and proximity in ancient times. It is through religion, ancient Indian civilization developed good relations and closeness with different parts of the world, one of which was Southeast Asia. Though Marx opined “Die Religion……ist das opium des volkes” or “religion…..is the opium of people”, but the positive role of religion cannot be denied in this case. Hinduism and Buddhism were the main driving force behind the Indianization or Sanskritization of Southeast Asian States. Buddhism and Hinduism are still among the most prevalent religions in this region, despite the subsequent large-scale conversion to Christianity and Islam. The influence of Indianness is evident in all the areas of this region, including ancient architecture, sculpture, art, painting, literature, language, script, lifestyle etc. These religions have never been limited to personal sphere of inhabitants of this region but have also flourished in the political and social spheres. These religions have sometimes been instrumental in unravelling colonial chains and sometimes in nation-building efforts. At present, the Government of India is very keen on finding the roots of ancient historical ties in establishing close bilateral relations with various countries, from that point of view, this following article will be considered very relevant.
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Edmond, Ian. "The role of religion." Physics World 22, no. 11 (November 2009): 20. http://dx.doi.org/10.1088/2058-7058/22/11/31.
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Eskin, Mehmet, Senel Poyrazli, Mohsen Janghorbani, Seifollah Bakhshi, Mauro Giovanni Carta, Maria Francesca Moro, Ulrich S. Tran, et al. "The Role of Religion in Suicidal Behavior, Attitudes and Psychological Distress Among University Students: A Multinational Study." Transcultural Psychiatry 56, no. 5 (February 8, 2019): 853–77. http://dx.doi.org/10.1177/1363461518823933.
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The purpose of this study was to determine the associations between religion, suicidal behavior, attitudes and psychological distress in 5572 students from 12 countries by means of a self-report questionnaire. Our results showed that an affiliation with Islam was associated with reduced risk for suicide ideation, however affiliating with Orthodox Christianity and no religion was related to increased risk for suicide ideation. While affiliating with Buddhism, Catholic religion and no religion was associated with lowered risk for attempting suicide, affiliation with Islam was related to heightened risk for attempting suicide. Affiliation with Hinduism, Orthodox Christianity, Catholicism, other religions and with no religion was associated with decreased risk for psychological distress but those reported affiliating with Islam evinced greater risk for psychological distress. The associations of the strength of religious belief to suicidal ideation and attempts were in the expected direction for most but had a positive relation in respondents affiliating with Catholicism and other religions. Students reporting affiliation with Islam, the Christian Orthodox religion and Buddhism were the least accepting of suicide but they displayed a more confronting interpersonal style to an imagined peer with a suicidal decision. It was concluded that the protective function of religion in educated segments of populations (university students) and in university students residing in Muslim countries where freedom from religion is restricted or religion is normative and/or compulsory is likely to be limited. Our findings suggest that public policies supporting religious freedom may augment the protective function of religion against suicide and psychological distress.
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Lufaefi, Lufaefi, and Zahro Nur Amalia. "Nawa Dewata Hinduistik dan Walisongo: Role-Model Dakwah Walisongo." International Journal Ihya' 'Ulum al-Din 22, no. 1 (May 30, 2020): 25. http://dx.doi.org/10.21580/ihya.22.1.5587.
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<p>Islam is a religion of compassion. This fact is different from the majority of followers who translate it in all segments of life in a formalistic form, so that the compassionate identity of Islam is often mortgaged. Islam is exclusive with other religions and beliefs. As a result, Islam is also difficult to expand and accused of being a rigid and exclusive religion. Islam that was born and developed in the archipelago practiced by Walisongo is flexible with other beliefs. One of its practices Walisongo succeeded in taking inspiration from the Hinduism of the Hindu Nawa Dewata to become Sufistic trustees. The nine deities in Hinduism were replaced by nine saints who later became known as Walisongo. Through Walisongo's da'wah analysis Islamizing other religions, namely theological approach, games and cultural accuracy, it was found that the change in cosmology of Nawa Dewata became Walisongo because in Islam and Hinduism both contained values of compassion, compassion, and intertwining among creatures God. The saints carried out the takeover by prioritizing three main principles, namely prioritizing the interests of the community over him, compassion as the concept of a human unity with God, and an emotional approach. All three make Islam easily understood as a religion of affection, so that it is easily accepted by Hindus.</p>
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FATUBARIN, AYO, and David O. Alabi. "Religion and Environment: Evaluating the Role of Religions inthe Nigerian Environment." IOSR Journal of Humanities and Social Science 19, no. 10 (2014): 01–08. http://dx.doi.org/10.9790/0837-191090108.
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Loubser, J. A. BOBBY. "Religious Diversity and the Forma1'Ion of Closed Cultural Systems, or When Does Religion Turn Bad?" Religion and Theology 11, no. 3-4 (2004): 256–77. http://dx.doi.org/10.1163/157430104x00122.
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AbstractThis programmatic article investigates a single aspect of culture that regulates religious expression and the construction of identity. A brief overviem of four types of religio found in South Africa serves to illustrate the significant role of the media of communication in religious expression. Indigenous traditional religions operate within a pure oral culture, the Ibandla Amanazeretha of Isaiah Shembe operates within a 're-discovered' oral culture and Islam has its roots in an oral-manuscript culture, while conventional Protestantism has the heritage of a religion that operates within the culture of the printed media. The article finally considers the question of how a better understanding of religious culture can help to prevent religion from developing into a hegerreonic ideology. The article contributes to interdisciplinary debate.
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Lazenby, J. Mark. "On “spirituality,” “religion,” and “religions”: A concept analysis." Palliative and Supportive Care 8, no. 4 (September 28, 2010): 469–76. http://dx.doi.org/10.1017/s1478951510000374.
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AbstractObjective:With increasing research on the role of religion and spirituality in the well-being of cancer patients, it is important to define distinctly the concepts that researchers use in these studies.Method:Using the philosophies of Frege and James, this essay argues that the terms “religion” and “spirituality” denote the same concept, a concept that is identified with the Peace/Meaning subscale of the Functional Assessment of Chronic Illness Therapy — Spiritual Well-being Scale (FACIT-Sp).Results:The term “Religions” denotes the concept under which specific religious systems are categorized.Significance of results:This article shows how muddling these concepts causes researchers to make claims that their findings do not support, and it ends in suggesting that future research must include universal measures of the concept of religion/spirituality in order to investigate further the role of interventions in the spiritual care of people living with cancer.
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Intan, Benyamin. "Religious Violence and the Ministry of Religion: ‘Public Religion’ in the Pancasila-based State of Indonesia." International Journal of Public Theology 13, no. 2 (July 1, 2019): 227–46. http://dx.doi.org/10.1163/15697320-12341573.
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AbstractReligious violence in Indonesia has its origins mainly in factors that are external to religion. One factor in particular is the striving for political power initiated by the Ministry of Religion wherein religion and the state seek to subordinate the other. Within the Pancasila-based state religions have been enabled to live together in peace and harmony; opportunities have been created in which each religion can play an active role in the public sphere. This principle allows all religions and beliefs to function in public life. In a society like Indonesia a civil society—and how a particular religion functions—must begin with the reality of religious diversity. On this foundation a ‘public religion’ in the service of a civil society has the potential to be a transforming and liberating power necessary for democratic socio-political life.
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Kettell, Steven. "State Religion and Freedom: A Comparative Analysis." Politics and Religion 6, no. 3 (February 27, 2013): 538–69. http://dx.doi.org/10.1017/s1755048312000600.
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AbstractState religions form one of the main features of the international political landscape, but scholarly research into their dynamics and effects remains limited. This article aims to address this deficiency through a comparative examination of state religions and levels of political and religious freedom. The findings show that countries with a state religion have substantially lower levels of freedom across a range of measurements than countries with no state religion. The absence of any clear correlation to levels of human development, religious diversity and religiosity indicates a key causal role for the institutional mechanics of state religion itself.
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RIBEIRO, Jorge Ponciano. "Reflexões sobre o lugar de uma Psicologia da Religião." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 2 (2008): 197–204. http://dx.doi.org/10.18065/rag.2008v14n2.6.
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The present work studies the Psychology of Religion as a theme to be understood from the concept of totality. It discusses the issue of the nature of religion, psychology and the relationship between both. It approaches the human conflicts from their connection with nature, and, above all, with God. As a possible path of a creative and healthy adjustment, faith fills a special position establishing the relationship between psychology, religion and the human person. The nature of the soul and the psychological struggles bring up a central issue: what is the role of the Religion Psychologist facing the human angst caused by guilt, by the loss of meaning of God in the human existence or up to what theoretical point does the Psychology of Religion oppose the clinical practice where the silent presence of the hallowed in human conflicts become apparent while being ignored at the exercise of our profession.
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Wook, J. E. "Public Religion vis a vis the Prophetic Role of Religion." Journal of Church and State 41, no. 1 (January 1, 1999): 51–75. http://dx.doi.org/10.1093/jcs/41.1.51.
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Mayotte, Judith A. "Religion and Global Affairs: The Role of Religion in Development." SAIS Review 18, no. 2 (1998): 65–69. http://dx.doi.org/10.1353/sais.1998.0038.
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Strenski, Ivan. "Philosophy of (Lived) Religion." Studies in Religion/Sciences Religieuses 41, no. 1 (March 2012): 5–11. http://dx.doi.org/10.1177/0008429811430052.
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The cohabitation of philosophy with the study of religion has such a long history that we have not been motivated to consider the terms of that relationship. This paper proposes that this relationship needs to be examined radically. That is to say it proposes to query the nature, or possible natures, of the relationship of philosophy to the study of religion by posing such questions as the following: What kind of philosophy belongs in the study of religion? Constructive? Critical? Does philosophy have an independent role in the study of religion or does it, rather, best play the role of ‘handmaiden’? To the extent that philosophy plays an integral part in the study of religion, how should philosophy reflect the global and cross-cultural nature of the study of religion? To what extent does a philosophy that is integral to the study of religion need to change in order to reflect the philosophical agendas integral to other religions than Christianity? La cohabitation de la philosophie avec l’étude de la religion a une si longue histoire que nous ne nous sommes pas penchés sur les termes de cette relation. Cet article montre le besoin d’un examen radical de cette relation. C’est-à-dire qu’il propose d’interroger la nature, ou les natures possibles, de la relation que la philosophie entretient avec l’étude de la religion à partir de plusieurs questions: Quels types de philosophie font partie de l’étude de la religion? Constructive? Critique? La philosophie a-t-elle un rôle indépendant dans l’étude de la religion ou est-elle plutôt dans le rôle de « servir » ? Dans la mesure où la philosophie est une partie intégrante de l’étude de la religion, comment la philosophie devrait-elle refléter la nature mondiale et culturellement croisée de l’étude de la religion ? Dans quelle mesure, une philosophie faisant partie intégrante de l’étude de la religion doit-elle être transformée de façon à rendre compte des programmes des religions autres que la Chrétienté?
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Suharsono. "Konsep Teologi Perspektif Para Rasul." Jurnal Pendidikan Islam 8, no. 1 (March 2, 2022): 1–16. http://dx.doi.org/10.37286/ojs.v8i1.122.
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Every Muslim is required to believe that Islam is the true religion. Even though, the prohibition against demeaning other religions has to be carried out. Moreover, it hurts the adherents of other religions outside Islam. The humiliate attitude towards other religions and faith actually shows that Islam is not a noble religion. Whereas the command of Allah SWT in the Qur’an and the spirit brought by the prophet Muhammad SAW is rahmatan lil ‘alamin (the mercy for the whole world).Muslims make the prophet Muhammad SAW as the role model in social life especially in religion. He was the role model of a leader who had charismatic character and able to made peaceful and pleasant feelings for people he led even though they had different faith. This shows that there is no compulsion in having religion. People are free to choose their religion and faith which means that there is no arrogance in theology.In theology, many groups emerged, and each of them brought their own arguments. However the clear concept in Islam’s view is the theology which is based on the genuineness of teachings brought by the Prophets. So, no wonder if all emerged groups claimed that their opinion was the most correct arguments, that is the Ahlu Sunnah Waljama’ah.
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Ottuh, Peter O. O., and John A. Onimhawo. "A Critical Assessment of the Role of Religion Towards Peaceful Coexistence in Nigeria." PINISI Discretion Review 4, no. 1 (July 30, 2020): 21. http://dx.doi.org/10.26858/pdr.v4i1.14526.
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Every human society is pruned to one kind of crisis or the other. Nigeria as a nation is not exempted. In Nigeria since her independence in 1960, it has been bedeviled with one crisis or the other, among which are ethnic, political and religious crisis. To resolve these crises, different methods of conflict resolution have been employed without lasting success. This paper is a critical examination of the functions of religion in ensuring peaceful coexistence in Nigeria. From the earliest time of human existence on earth, humans in every generation have encountered divergence typology of religious experiences which makes man to be pruned to experience more. Looking at it from a sociologically perspective, religion is a complex phenomenon that is mixed with culture yet, constituted by cultic practices of rituals and worship; and also, of a doctrine and an institutional organization. The dogmatic sphere of a given religion is inevitably difficult to ascertain, because it consists of a complicated and expansive system of beliefs that are organized throughout the generations of believers. The findings of this research have shown that the problems of religious disharmony, disunity, intolerance and non-peaceful coexistence among the numerous adherents of religions in Nigeria can be resolved by the positive roles religion plays. The paper concludes that Nigeria as a country has reached a philosophical and historical epoch where it is necessary to abandon the negative and anachronistic aspects of her culture and religion and integrate the positive elements of religion.
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Yuldashov, Iskandar. "The Role Of Zoroastrianism In The Formation Of The First Statehood." American Journal of Social Science and Education Innovations 03, no. 03 (March 30, 2021): 281–87. http://dx.doi.org/10.37547/tajssei/volume03issue03-42.
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In this article, the religion of Zoroastrianism was formed in a certain period of time on the basis of certain procedures. The emergence of religion, its formation on the basis of a special system, will be necessary to gain the trust of the people in society and to strengthen the ideological and political power. According to Democritus and Epicurus, there will be no gods and goddesses in society. Man irrigates his mind with spiritual help only in order to overcome the obstacles that appear in front of him. Faith is central to religion. Without faith, there is no question of religion or its form.
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Gianisa, Adisaputri, and Loic Le De. "The role of religious beliefs and practices in disaster." Disaster Prevention and Management 27, no. 1 (February 5, 2018): 74–86. http://dx.doi.org/10.1108/dpm-10-2017-0238.
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Purpose Over the last few years, there has been an increase of research interest on the role of religion in disaster. While some emphasize the positive role of religions during and after disasters, others rather point out that religion may lead to low perception of risk and create a fatalistic attitude in the face of such events. The purpose of this paper is to contribute to the vivid debate on the role of religious beliefs and practices in disaster response and recovery, using the earthquake that hit Padang city in Indonesia in 2009. Design/methodology/approach A review of reports and policy documents published by the government and non-government organizations was done to understand external aid provided during and after the 2009 earthquake. Fieldwork was conducted from April to May 2016 in Padang city. Interviews were done with religious followers and leaders of the Muslim community, as the main religion in the country, and Confucians community, as the biggest minority in the area. Findings Drawing on interviews done with religious followers and leaders, the study highlights that religious beliefs and practices bond local people together and contributed to successful coping with disasters. It also emphasizes that religious communities can fill response and recovery gaps, such as when external intervention is limited. Practical implications Religious beliefs and practices, combined with other mechanisms, should be integrated within disaster risk reduction disaster management and activities as this would help build more resilient communities. Originality/value Indonesia is a country where religion is very important, being the biggest Muslim country worldwide. It is also highly vulnerable to natural-hazards related disasters. Yet, little research has been done in Indonesia on the role of religion during and after disasters. This paper aims to explore the role of religious beliefs and practices in disasters in the area where religion plays an important role in people’s everyday life.
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Sosis, Richard. "Four advantages of a systemic approach to the study of religion." Archive for the Psychology of Religion 42, no. 1 (February 29, 2020): 142–57. http://dx.doi.org/10.1177/0084672420905019.
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There has been increasing interest in the evolutionary study of religion, but perfunctory fractionalization has limited our ability to explain how and why religion evolved, evaluate religion’s current adaptive value, and assess its role in contemporary decision-making. To move beyond piecemeal analyses of religion, I have recently offered an integrative evolutionary framework that approaches religions as adaptive systems. I argue that religions are an adaptive complex of traits consisting of cognitive, neurological, affective, behavioral, and developmental features that are organized into a self-regulating feedback system. Here I explore four advantages of this systemic approach to religion: it avoids definitional problems that have plagued the study of religion, affords a contextual understanding of religious belief, informs current debates within the evolutionary study of religion, and provides links to both the natural sciences and humanities. I argue that the systemic approach offers the strongest potential for real progress and broad application of evolutionary theory to the study of religion.
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Amelin, Vladimir N., and Arusyak Levonovna Hovhannisyan. "Religion in the Social and Political Life of Modern Russia: a Review of the Monography “Religion in Modern Russia: Contexts and Discussions”." RUDN Journal of Political Science 22, no. 4 (December 15, 2020): 664–77. http://dx.doi.org/10.22363/2313-1438-2020-22-4-664-677.
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The review reveals the main topics described in the monograph "Religion in modern Russia: contexts and discussions", published in 2019. The review examines the role of religion in the modern social and political life of Russia, the development of relations between the religious organizations and Russian state and society, the special features of the inter-religious dialogue in Russia, as well as the theoretical framework for studying the relationship between religion and the public sphere in the modern world. Modern political science pays mounting attention to the socio-cultural dimension and cultural and civilizational aspects of politics, overcoming the paradigm of modernity and the idea of linearity of political processes. Religion begins to act as one of the most important factors influencing the sphere of politics. In the current situation, when political processes are inherently post-secular, while the methods of describing them are still secular, it becomes necessary to develop new theoretical and methodological tools for studying the relationship between religion and politics. The review touches upon a possible theoretical framework for describing the role of religion in contemporary politics. The authors also pay attention to the role of religion in the formation of group identity, the socially significant functions of religious organizations, the role of religion in transmitting the most important values to wide sections of society. The review pays special attention to the problems of interreligious relations, as well as the relationship between religion and politics in Russia, emphasizes the important role of religion in resolving a number of problems in Russian society, where, in the context of the historically established coexistence of various religions and confessions, building interreligious and interconfessional dialogue is particularly important.
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Sanni, John Sodiq. "RELIGION: A NEW STRUGGLE FOR AFRICAN IDENTITY." Phronimon 17, no. 1 (December 1, 2016): 71–83. http://dx.doi.org/10.25159/2413-3086/1986.
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Looking at most African countries, one realises that the social imaginaries which make us who we are, continue to be an issue in every society. It is even more rampant when we think of the role religion plays in determining who we are, what we believe and how we should act and react. This article seeks to look at the nature of religion and how religion over the years played a significant role in African identity. This article proposes that African identity has been endangered by religion; that there is a need to rethink our conceptualisation of religion and to move away from the understanding of religion as the basis of identity. This is because our shared lives should and must be the basis of identity. In other words, imported religions have their own origin and this origin cannot be disassociated from the belief inherent in the religions. There is a need to free the mind of its conditionings that give priority to religion and may therefore serve to exclude other sources of identity derived from collective histories and collective experiences. The illusion which religion plunges us into is often the reason for the problems of identity which most African societies struggle with today. An awareness of this illusion and a new understanding of identity as derived from a shared African experience, will go a long way in resolving the problem of identity in Africa.
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Sarimsokov, Zohidjon. "The role of religion in modern society." nauka.me, no. 3 (2017): 0. http://dx.doi.org/10.18254/s241328880000047-5.
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This article is devoted to the role of religion in modern society. The author reveals the main directions of religion in society, the problems associated with understanding religious dogmas and solving these problems. Special attention is paid to the problem of activization of ultra-radical groups based on religious grounds, the perception of the world community of religion and the problem of correct understanding of religion on the example of Islam. Based on the analysis, the main causes of the emergence of problems related to religion and its perception were identified. Using sources whose authors directly deal with the problems of religion throughout their life, the author gives some recommendations for eradicating the problems that arise from a misunderstanding of religious values.
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Newton, Richard. "Signifying on the World Religions Paradigm." Bulletin for the Study of Religion 44, no. 3 (September 7, 2015): 35–37. http://dx.doi.org/10.1558/bsor.v44i3.27908.
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The growing role of critical theory and postcolonial inquiry within the religious studies classroom has challenged the utility of the World Religions Paradigm. This has created a pedagogical opportunity for recreating the Religion 101 course. This essay introduces a course that uses signifying theory and the African American experience to consider "religion."
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Rahardjo, Muhammad Dawam. "Agama di Ruang Publik Politik." Societas Dei: Jurnal Agama dan Masyarakat 2, no. 1 (October 24, 2017): 95. http://dx.doi.org/10.33550/sd.v2i1.57.
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ABSTRACT: The question of the role of religion in the public sphere of politics is because of its history, the three monotheist religions, which is also called the Abrahamic religions. Judaism, Christianity and Islam, and even Hinduism and Buddhism, in maintaining their existences and developments, always get into and even form their own power in a country. Indonesia is a secular nation state, which is not based on any particular religion as a political ideology, and yet its people are multi-religious. Even though the country is not based on religion, but religion has become a source of inspiration in its constitution, namely UUD (Undang Undang Dasar) 1945. On the one hand, people and the state are in unity for mutual support or mutual need. The state cannot be formed without people as its base. On the other hand, people need the state to protect the society. Constitution is needed to control the state and its leader. On the one hand this constitution curbs the power of its leader; and on the other hand it guarantees the fulfillment and the protection of civil rights that stem from human rights. The triangle of these institutions is a reality in the current modern world, especially in Indonesia, where religion has an important role, even though in Europe the stand and the role of religion is in the declining stage due to secularization and secularism principle. Yet the relationship of these three institutions in the current modern context cause a complex issues related to the boundaries of these three institutions. What are the principles that can continuously connects these three so that justice as the main principle can be uphold between the triangle of society, state and religion?KEY WORDS: religion, public sphere, nation, civil rights, human rights
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Holland, Edward C. "Religious practice and belief in the Republic of Buryatia: comparing across faiths and national groups." Nationalities Papers 42, no. 1 (January 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 education into schools and the creation of national holidays for all traditional religions, among other issues.
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Tjandra, Jonathan. "Rationalising religion: The role of religion and conscience in Australian politics." ANU Undergraduate Research Journal 8 (August 1, 2017): 93–103. http://dx.doi.org/10.22459/aurj.08.2016.08.
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Bursać, Boris. "The role of religion and its influence on conflicts in Nigeria." Zbornik radova Filozofskog fakulteta u Pristini 51, no. 3 (2021): 107–24. http://dx.doi.org/10.5937/zrffp51-34131.
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At the very end of colonial rule, UK established Islam and Christianity in Nigeria as the two dominant religions with the middle belt region of Nigeria as the battle ground. Before their final departure, they secured and formed several ethnic and religious lines, which in the postcolonial era were used by political elites as a way to fight for state power. As such, on the basis of the abuse of political and religious elites, and on the basis of ethnic, religious and regional divisions, a deeply fragmented Nigeria as we know it today emerged. With colonial domination, sudden transitions, the power of society was destroyed to such an extent that it became incapable of regulating human passion. The situation is further heated by leading elites who manipulate religious identity, where as a result appears that the north of Nigeria, mostly Muslim, tends to Islamize the whole Nigeria, and the south, mostly Christian, strives to defend Christianity and the constitutional secularism of the state. In such a situation, religion, instead of calming passions and tensions, thanks to its leaders, opens the way to conflict, violence, extremism, and, finally, terrorism. The central understanding of the formation of the identity of religion and its transformation from conflict to violence is the rise of religious extremism throughout the country. Extremist groups show significant intolerance towards members of their own and other religions, react to social, economic and political crises of Nigerian politics, of course in religious terms, which later leads to conflicts. The integration of religion into Nigerian politics, which we can thank the colonial rulers, is one of the leading problems and it is precisely this that stands behind religious violence and political instability in the country.
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Hyunjong Choi. "Social Progress and Role of Religion." Discourse 201 18, no. 1 (February 2015): 101–20. http://dx.doi.org/10.17789/discou.2015.18.1.004.
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Tytler, Graeme. "The Role of Religion inWuthering Heights." Brontë Studies 32, no. 1 (March 2007): 41–55. http://dx.doi.org/10.1179/147489306x132264.
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Arehart-Treichel, Joan. "Analysts Reinterpret Role Of Religion, Spirituality." Psychiatric News 39, no. 6 (March 19, 2004): 12. http://dx.doi.org/10.1176/pn.39.6.0012.
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Runyon, Theodore. "The role of experience in religion." International Journal for Philosophy of Religion 31, no. 2-3 (June 1992): 187–94. http://dx.doi.org/10.1007/bf01307992.
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Johnson, Gregory R. "The Role of Religion in History." New Vico Studies 17 (1999): 138–40. http://dx.doi.org/10.5840/newvico19991714.
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Traphagan, John W. "Religion, Science, and Space Exploration from a Non-Western Perspective." Religions 11, no. 8 (August 3, 2020): 397. http://dx.doi.org/10.3390/rel11080397.
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Religion and science are often set up as polar opposites in Western philosophical and religious discourse and seen as representing different epistemological perspectives that juxtapose rationality with faith. Space exploration is largely viewed as a scientific and engineering problem and, thus, has tended to set aside the issue of religion as it relates to human movement off-planet. However, as we have moved increasingly toward the idea of colonization of the Moon and Mars, social scientists and philosophers have increasingly come to recognize that human movement into space also needs to be understood as a social phenomenon. As a social phenomenon, there is an inherent necessity to consider how religion may play a role in or influence the process of human exploration and settlement of space. However, what do we mean when we say “religion?” One of the fundamental problems of thinking about the relationship between religion, science, and space exploration is that the meaning of the word religion is rarely well-defined. Do we mean faith-based religions such as Christianity or Islam? Or do we mean practice-based religions such as Shinto and some forms of Buddhism? This paper will explore the question of religion and science from the perspective of Japanese religions as a way of problematizing the manner in which we think about and define religion as it relates to the practice of space exploration.
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Kenji, Ishii. "The Stereotyping of Religion in Contemporary Japan." Journal of Religion in Japan 2, no. 1 (2013): 63–83. http://dx.doi.org/10.1163/22118349-12341245.
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Abstract This paper offers an analysis of the nature of information related to religion presented on television news programs in contemporary Japan. The author maintains that information coming from television programs plays an influential role in formulating people’s perception of religion. This includes not only incidents that have occurred in the case of new religions (e.g., Aum Shinrikyō and Hō no Hana Sanpōgyō), but also events related to well-established religious traditions, such as Buddhist and Shintō denominations, and religions outside of Japan, in particular Islam. Through the use of data on TV broadcasting compiled by a database-producing company, the author examines information about religion aired on the news programs of NHK (Nihon Hōsō Kyōkai) and Nihon TV. In this context, the author categorizes four types of religion-related programs that are aired on TV: (1) religious programs provided by religious organizations themselves; (2) general educational programs that feature religious elements; (3) news reporting on religion; and (4) religious programs as entertainment programs. The author concludes that news reporting on religion in Japan today follows predictable patterns, contributing to what he calls “the stereotyping of religion.”
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Himawan, Karel K. "Menikah adalah Ibadah: Peran Agama dalam Mengkonstruksi Pengalaman Melajang di Indonesia." Jurnal Studi Pemuda 9, no. 2 (September 30, 2020): 120. http://dx.doi.org/10.22146/studipemudaugm.56548.
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Religion plays a major role in the lives of most Indonesians. While most religions favour marriage, little is known regarding how religion shapes the singleness experience, especially from the Indonesian perspective. The study aims to explore whether and how religion constructs the meaning of singleness and contributes to the quality of life of Indonesian unmarried individuals. Multistage mixed-methods study was employed to answer the research questions through two stages. Stage one was an online survey to 635 participants (Mage = 31.49; SD = 5.49) across three groups (single, single in a relationship, and married). Stage two utilised interviews to 40 unmarried participants (Mage = 33.14; SD = 4.04). The survey results suggest that as a group, single individuals indicated lower levels of quality of life compared to married people. Among single participants, multivariate analysis suggests that religiosity significantly increases life satisfaction, but does not reduce loneliness. Three themes emerged regarding the role of religion in constructing the meaning of singleness: singleness as a God-willed temporary period, a period to embrace life outside marriage, and a period where conservative socio-religious norms are negotiated with contemporary values. The study highlights the complex and pivotal role of religion in the Indonesian singleness experience.
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Coley, Jonathan S. "Reconciling Religion and LGBT Rights." Social Currents 4, no. 1 (July 31, 2016): 87–106. http://dx.doi.org/10.1177/2329496516651639.
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Why do some Christian colleges and universities approve lesbian, gay, bisexual, and transgender (LGBT) groups and inclusive nondiscrimination policies while others resist them? Scholars are beginning to develop models to explain LGBT inclusion in schools, but they have undertheorized the role of religion in facilitating or impeding LGBT inclusion. In this article, I draw from the literature on religion and the “culture wars,” especially insights into religions’ theological orientations, to explain Christian colleges and universities’ inclusion of LGBT students. I show that communal orientations—theological emphases on social justice—strongly predict the adoption of LGBT groups and inclusive nondiscrimination policies at Christian colleges and universities. By contrast, individualist orientations—theological emphases on personal piety—impede the adoption of such groups and policies. Importantly, I find little support for alternative explanations of Christian colleges and universities’ inclusion of LGBT students that focus on liberal or conservative teachings on same-sex relationships. Beyond bridging literatures on the political sociology of LGBT rights and religion and the culture wars, the article supports an emerging theoretical framework for understanding the role of religion in a wide range of social justice debates.
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Helfand, Michael A. "A Liberalism of Sincerity: The Role of Religion in the Public Square." Journal of Law, Religion and State 1, no. 3 (2012): 217–41. http://dx.doi.org/10.1163/22124810-00103001.
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This article considers the extent to which the liberal nation-state ought to accommodate religious practices that contravene state law and to incorporate religious discourse into public debate. To address these questions, the article develops a liberalism of sincerity based on John Locke’s theory of toleration. On such an account, liberalism imposes a duty of sincerity to prevent individuals from consenting to a regime that exercises control over matters of core concern such as faith, religion, and conscience. Liberal theory grounds the legitimacy of the state in the consent of the governed, but consenting to an intolerant regime is illegitimate because it empowers government to demand insincere conduct. Thus, demanding that citizens pursue sincerity ensures that they do not consent away their individual liberties in exchange for promises of security and orderliness. The focus on sincerity also reorients the value that liberalism places on religious pluralism. Although many liberal theorists have proposed that religious pluralism is valuable because it provides individuals with a range of choices on how to live the good life, such theories provide little reason to promote and protect any particular religion. Indeed, if religions are important only because of the range of choice they provide, then the only concern of liberalism is to maintain enough religions so as to provide a meaningful range of options for how to live the good life; conversely, there is no reason to provide accommodations for any particular religion to aid its survival. By contrast, a liberalism of sincerity impels the liberal nation-state to widen the protections afforded to the expressions of sincerity, such as religious conduct and religious discourse. Because religious conduct and religious arguments flow from an individual’s commitment to sincerity, liberalism should provide broad protection for such religious activity in order to enable citizens to pursue sincerity.
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De Maeyer, Jan. "Religie in BMGN: heilig en profaan." BMGN - Low Countries Historical Review 136, no. 2 (July 5, 2021): 112–22. http://dx.doi.org/10.51769/bmgn-lchr.9891.
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BMGN heeft inzake onderzoek en disseminatie van het thema religie een rol van betekenis gespeeld. Die rol nam BMGN veeleer impliciet op, zelden expliciet. Religie stond niet centraal in de redactionele missie, maar was inhoudelijk wel degelijk aanwezig en bij momenten ook heel zichtbaar. Het tijdschrift verbond niet alleen historici, het verbond ook onderzoek van historici en van andere menswetenschappers uit Nederland en Vlaanderen rond het thema religie en stimuleerde op velerlei wijzen de verspreiding van methodologische vernieuwingen en innovatieve inzichten. Jammer genoeg heeft BMGN religie of religiegeschiedenis nooit expliciet geproblematiseerd. Naast een meer klassieke benadering van religie (de werking van de geïnstitutionaliseerde religies of kerken) lag de focus op de rol van religie in het politieke en sociaal-maatschappelijke leven, maar ook in culturele evoluties (identiteitsopbouw of identiteitsconstructies). BMGN dreef veeleer mee met de ontwikkelingen in de religiegeschiedenis, het was geen trendsetter. In deze vaststelling schuilt een uitdaging voor de volgende tien jaar. Bij een feestnummer hoort een wens: religie mag en kan, als inherent onderdeel van de cultuurgeschiedenis, een explicieter onderdeel worden van BMGN. The BMGN has been of great significance in researching and disseminating religion as a theme. The journal tended to assume this role implicitly but rarely did so explicitly. Religion was not pivotal in the editorial mission but indeed present in substance and at times very visible as well. In addition to connecting historians, the journal brought together research by historians, and by extension other scholars of the humanities, from the Netherlands and Flanders in relation to the theme of religion, and encouraged dissemination of methodological innovations and innovative insights in many ways. Unfortunately, the BMGN has never explicitly addressed religion or the history of religion. Aside from a more conventional approach to religion (the effect of institutionalised religions or churches), the main focus was the role of religion in politics and society, as well as in cultural transitions (identity constructions). The BMGN tended to go along with developments in the history of religion and was not a trend setter. This observation embodies a challenge for the decade that lies ahead. A festive issue includes a wish: religion is permissible and acceptable, as an inherent part of cultural history, as a more explicit part of the BMGN.
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Morgan, Mary Y. "The Impact of Religion on Gender-Role Attitudes." Psychology of Women Quarterly 11, no. 3 (September 1987): 301–10. http://dx.doi.org/10.1111/j.1471-6402.1987.tb00905.x.
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Given the apparently growing significance of religion in American life, the general problem addressed in this paper was the relation between religious orientation and gender-related attitudes and behaviors. More specifically, this study examined variation over a range of dimensions of gender-role attitudes held by women in predominantly female and predominantly male college majors using religious devoutness and other variables as predictors. Five dimensions of gender-role attitudes were used: familial roles, extrafamilial roles, male/female stereotypes, social change, and gender-role preference. No significanct difference was found between women in the two types of majors on any dimension of gender-role attitudes, Multiple regression revealed that religious devoutness was the most important variable among all those utilized in consistently predicting all five dimensions of gender-role attitudes.
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Botha, Pieter J. J. "Young Bodies and Religion: Exploring the Role of Religion in Child Abuse." Religion and Theology 9, no. 1-2 (2002): 42–62. http://dx.doi.org/10.1163/157430102x00034.
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AbstractIn this article possible connections between religious discourse and child abuse are explored. It would be dangerously naive to consider religion as either irrelevant to or as the cure for the problem of child abuse. The assumption of a direct connection between religion and society is criticised, and a plea is made for rethinking and re-evaluating any straightforward claims for religion promoting moral integrity and providing solutions for child abuse. It is suggested that by considering the complex and indirect interrelationship of religion and mundane, daily life, the involvement of religion in this terrible problem can be dealt with in a more constructive manner and a contribution to a worthwhile turnabout may become possible.
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Sztajer, Sławomir. "Uczony jako intelektualista publiczny. Przykład religioznawstwa." Człowiek i Społeczeństwo 52 (December 31, 2021): 165–80. http://dx.doi.org/10.14746/cis.2021.52.8.
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The article discusses the role of public intellectuals, with particular emphasis on scholars specializing in the study of religions. While various functions and aims of public intellectuals are taken into account, the article focuses primarily on risks related to scholars’ engagement in public discourse. The history of the academic study of religion shows that many of its representatives were involved in various ideological endeavors, including political ideologies. It is argued that the main role of the public intellectual in the study of religion is not to be a functionary of religious institutions nor even an interpreter of religious traditions, but a critical researcher who impartially popularizes knowledge about religions and highlights the mechanisms underlying the dynamics of the religious world.
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HARGROVE, BARBARA, JEAN MILLER SCHMIDT, and SHEILA GREEVE DAVANEY. "Religion and the Changing Role of Women." ANNALS of the American Academy of Political and Social Science 480, no. 1 (July 1985): 117–31. http://dx.doi.org/10.1177/0002716285480001010.
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As the role of women in the society at large has changed, religion in America has responded to the changes in a number of ways. New professional roles in church and synagogue have been opened to women, including, in most mainline denominations, that of ordained clergy. Lay leadership positions as well are increasingly being filled by women. Along with these structural changes, a number of theological issues have been engendered, including the recovery of women's share of religious history, changing images of God and the church, and issues relating to sexual equality and justice. On the other hand, some religious groups have taken the lead in opposing women's assumption of more public roles and also movements to free women from the domestic role through, among other things, abortion, birth control, and divorce. These issues have been joined to larger movements over which religious groups and denominations have become polarized. They have also affected the churches' expectations of a large pool of female volunteer workers. Thus the general pattern of changing roles for women has changed the structure, both social and ideological, of American religion.
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Niemi, Pia-Maria, Arto Kallioniemi, and Ratna Ghosh. "Religion as a Human Right and a Security Threat—Investigating Young Adults’ Experiences of Religion in Finland." Religions 10, no. 1 (January 16, 2019): 55. http://dx.doi.org/10.3390/rel10010055.
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The emergence of religiously motivated terrorist attacks and the increasing xenophobia expressed in Europe concern religions in many ways. Questions related to religion also lie at the core of educational aims and practices used to create national cohesion and understanding about different types of values and worldviews. However, despite the topicality of the issue, we have little knowledge about the ways in which young adults experience religions in a secular state. In order to contribute to the discussion regarding the relationships between religion, nationality, security, and education, this study focuses on investigating how politically active young adults experience the role of religions in Finnish society. The qualitative data of this study were collected from young adults (18–30-year-olds) through an online questionnaire distributed through political youth organisations. The content analysis of the responses (altogether 250 respondents) identified five main orientations towards religions. The findings highlight the importance of providing young people with education about different faiths and worldviews for reducing prejudices, especially those related to Islam. The findings also highlight the need to address in education and society the possible but not as self-evident relationship between violence and religion, and to do this more explicitly than is currently done.
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Colborne, Nathan. "“It Was Like That When I Came In”." Method & Theory in the Study of Religion 28, no. 4-5 (November 17, 2016): 512–29. http://dx.doi.org/10.1163/15700682-12341376.
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David Sloan Wilson argues that religion has evolved in human beings as a group adaptation. Part of Wilson’s argument relies on an analysis of a randomized sample of religions that he selects fromThe Encyclopedia of Religion. One significant methodological problem with this strategy is that Wilson offloads the work of defining the boundaries of each religious tradition to the encyclopedia he uses and allows the category ‘religion’ to do the conceptual heavy lifting in his argument. An examination of the way this category is used by Wilson will demonstrate that an insufficient attentiveness to the use of the word ‘religion’ makes Wilson’s argument circular and invalid. Wilson’s argument would be strengthened by rejecting any causal role for the category ‘religion’ and examining specific practices, rituals, and other acts of identification for an adaptive advantage irrespective of their association with the category ‘religion’.