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Articles de revues sur le sujet « Religion and sociology Australia »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 20 février 2023

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1

Black, Alan W. "The Sociology of Religion in Australia." Sociological Analysis 51 (1990): S27. http://dx.doi.org/10.2307/3711672.

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Miller, William Watts. "The ‘Revelation’ in Durkheim's Sociology of Religion." Durkheimian Studies 26, no. 1 (December 1, 2022): 159–79. http://dx.doi.org/10.3167/ds.2022.260107.

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Abstract What was the nature of the ‘revelation’ and of the appreciation of William Robertson Smith that, in 1907, Émile Durkheim dated to 1895? This article tracks new developments in his thought after 1895, including an emphasis on creative effervescence. But there was also continuity, involving a search for origins that used the ethnology of a living culture to identify early human socioreligious life with totemism in Australia. It is this continuity, at the core of his thought after 1895, which helps to bring out the nature of his ‘revelation’ and of his homage to Robertson Smith. It also

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Barker, Renae. "Pluralism versus Separation: Tension in the Australian Church-State Relationship." Religion & Human Rights 16, no. 1 (March 23, 2021): 1–40. http://dx.doi.org/10.1163/18710328-bja10015.

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Abstract The relationship between the state and religion in Australia exists in a state of tension. On the one hand the “non-establishment” clause in section 116 of the Australian Constitution points to the separation of religion and state. On the other hand there is a high level of cooperation between the state and religion in the public sphere, most visible in the funding of religious schools by the federal government. These two visions of the Australian state-religion relationship are in tension. One requiring the removal of religion from the public sphere while the other calls for a plural

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Bean, Clive. "The Forgotten Cleavage? Religion and Politics in Australia." Canadian Journal of Political Science 32, no. 3 (September 1999): 551–68. http://dx.doi.org/10.1017/s0008423900013962.

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AbstractIn Australia, religion historically has been seen as a secondary but nonetheless significant sociopolitical cleavage, in part cutting across the class divide. In recent times, Australian scholars, like those elsewhere, have been inclined to argue that the political significance of religion is a legacy of the past and that religion no longer plays an important role in shaping mass political behaviour. Although class is also said to have declined in political significance, it is still treated as being of some importance as a cornerstone of the party system. However, many scholars seem mo

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Perales, Francisco, and Gary Bouma. "Religion, religiosity and patriarchal gender beliefs: Understanding the Australian experience." Journal of Sociology 55, no. 2 (August 1, 2018): 323–41. http://dx.doi.org/10.1177/1440783318791755.

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This study examines diversity in how different religious groups and people with different levels of religiosity see the value and roles of women in Australian society through an examination of their gender beliefs. This addresses a significant gap in knowledge in the Australian scholarship in religious diversity and the impact of religion in family life. Understanding the relationships between religious identity and patriarchal gender attitudes is critical to understanding certain contemporary social problems, such as the links between religion and domestic violence, and devising appropriate i

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Melleuish, Gregory. "Religion and Politics in Australia." Political Theology 11, no. 6 (December 15, 2010): 909–27. http://dx.doi.org/10.1558/poth.v11i6.909.

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Mayrl, Damon. "How Does the State Structure Secularization?" European Journal of Sociology 56, no. 2 (August 2015): 207–39. http://dx.doi.org/10.1017/s0003975615000119.

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AbstractWhy do similar modern nations accord religion different roles in their public institutions? This paper engages this question by examining trends in religious instruction in the public schools of the United States and Australia from 1850 to 1950. I find that American education secularized farther and faster than Australian education because of its decentralized system of educational administration. In the United States, decentralized educational administration facilitated challenges to religious exercises by religious minorities, fostered professional development among educators, and al

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Possamai, Adam, and Alphia Possamai-Inesedy. "The Baha'i faith and Caodaism." Journal of Sociology 43, no. 3 (September 2007): 301–17. http://dx.doi.org/10.1177/1440783307080108.

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In Australia, new immigrant and ethnic communities constitute the largest segment of the phenomenon of increasing religious diversity and change. These groups celebrate and maintain a way of life and a religious culture from elsewhere, but they are also working in Australian society: not just resisting pressures for assimilation, but helping members to translate the norms and values of their land of origin into the new Australian context. In this process, a de-secularization of the world at both local and global levels occurs; indeed, while offering support to migrants, these groups offer a si

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BLACK, Alan W. "Religion and Environmentally Protective Behaviour in Australia." Social Compass 44, no. 3 (September 1997): 401–12. http://dx.doi.org/10.1177/003776897044003007.

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Halafoff, Anna, Kim Lam, Cristina Rocha, Enqi Weng, and Sue Smith. "Buddhism in the Far North of Australia pre-WWII: (In)visibility, Post-colonialism and Materiality." Journal of Global Buddhism 23, no. 2 (December 8, 2022): 105–28. http://dx.doi.org/10.26034/lu.jgb.2022.1995.

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Buddhism was first established in Australia through flows of migrants in the mid-nineteenth century, and is currently Australia’s fourth-largest religion. Yet Buddhists have received significantly less scholarly attention than Christians, Jews and Muslims in Australia. Previous research conducted on Buddhism in Australia has also largely centered on the southern states, and on white Buddhists. This article shares findings of archival research on Buddhism in the far north of Australia, focused on Chinese, Japanese, and Sri Lankan communities working in mining, pearling, and sugar cane industrie

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Openshaw, Kathleen. "The Universal Church of the Kingdom of God in Australia: A church of non-Brazilian migrants." Social Compass 68, no. 2 (April 21, 2021): 231–44. http://dx.doi.org/10.1177/00377686211001028.

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The Universal Church of the Kingdom of God (UCKG) is a Brazilian neo-Pentecostal megachurch. Over the past 40 years, it has established branches in over 100 countries among the economically and socially marginalised. This holds true in Australia, where congregants are disenfranchised migrants from diverse ethnic backgrounds and (former) refugees. Drawing on 2 years of ethnographic research in the UCKG’s Australian headquarters, this article explores why a Brazilian church, with a seemingly disagreeable character, attracts a multicultural migrant congregation in Australia. I argue that the UCKG

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Carey, Hilary M., and Anne O'Brien. "God's Willing Workers: Women and Religion in Australia." Labour History, no. 91 (2006): 217. http://dx.doi.org/10.2307/27516171.

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Bouma, Gary D. "The role of demographic and socio-cultural factors in Australia’s successful multicultural society: How Australia is not Europe." Journal of Sociology 52, no. 4 (July 9, 2016): 759–71. http://dx.doi.org/10.1177/1440783315584210.

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Religious diversity and social cohesion have long been seen to be at odds with each other. Classical sociology, grounded in the Westphalian solution to religious conflict in Europe presumed that a single religion was necessary for social cohesion. The issue of religious diversity and social cohesion has come to the fore as once religiously monochrome societies have become diverse through migration and, to a lesser degree, conversion. While European nations question the possibility of multicultural and multi-faith societies living in productive harmony, Australia offers an example of a successf

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Hausner, Sondra L. "From India to Australia and Back Again." Durkheimian Studies 23, no. 1 (July 1, 2017): 128–44. http://dx.doi.org/10.3167/ds.2017.230108.

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This article argues that, although we think of Australian tribal ritual as Durkheim’s source material for his masterwork The Elementary Forms of Religious Life, we must also consider the extensive Indological scholarship on which he draws – and with which he debates – as critical inspirations for the text. His extensive engagement with his nephew, Marcel Mauss, whose earlier work, Sacrifice, with Henri Hubert, was premised on an analysis of Vedic ritual, would have been one source for his study of religion writ large; Elementary Forms also takes up in detail the work of Max Müller, among othe

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Linder, Robert D. "Monarchy, Religion and the State: Civil Religion in the United Kingdom, Canada, Australia and the Commonwealth." Journal of Church and State 58, no. 1 (January 23, 2016): 168–70. http://dx.doi.org/10.1093/jcs/csv081.

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Mol, Hans, Alan Black, and Peter Glasner. "Practice and Belief: Studies in the Sociology of Australian Religion." Journal for the Scientific Study of Religion 24, no. 1 (March 1985): 109. http://dx.doi.org/10.2307/1386282.

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Stuart, John, and Ian Welch. "William Henry Fitchett: Methodist, Englishman, Australian, Imperialist." Social Sciences and Missions 21, no. 1 (2008): 57–72. http://dx.doi.org/10.1163/187489408x308037.

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AbstractHistorians of colonial Australia have long been fascinated by the effects of religious change on urban New South Wales and Victoria in the last quarter of the nineteenth century. This period, it is generally acknowledged, was one of evangelical revival amongst Anglicans and nonconformists alike. Well known (and sometimes world-renowned) evangelists from Great Britain and the United States invariably included cities such as Sydney and Melbourne on their international itineraries. But the local evangelical presence was strong; and this article focuses on William Henry Fitchett, a Melbour

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Crabb, Anna. "Invoking Religion in Australian Politics." Australian Journal of Political Science 44, no. 2 (June 2009): 259–79. http://dx.doi.org/10.1080/10361140902862784.

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North, Sue. "Privileged knowledge, privileged access: early universities in Australia." History of Education Review 45, no. 1 (June 6, 2016): 88–102. http://dx.doi.org/10.1108/her-04-2014-0028.

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Purpose – The purpose of this paper is to show that Australia’s first two universities were connected to class status. It challenges the idea that these universities extended the “educational franchise” at their outset, by interrogating the characteristics of the student population in comparison with the characteristics of the population in the colonies. It looks at the curricula within the university system to show it is always “interested”, never neutral – it may be unique to the social, cultural, political and economic location of each university, but ultimately it benefits those who hold p

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Lindsay, Jo, and Deborah Dempsey. "First names and social distinction: Middle-class naming practices in Australia." Journal of Sociology 53, no. 3 (February 3, 2017): 577–91. http://dx.doi.org/10.1177/1440783317690925.

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Naming practices provide a novel way to explore contemporary gender and class processes in Australia. Names are important everyday symbols of social location and signify family history, gender, class, ethnicity and religion. In an individualised society a name is the ultimate personal ‘brand’ and is used to locate children in social space. In this article we draw on qualitative interviews with 41 parents to focus on class and gender distinctions in naming practices. Naming a child was considered to be an important responsibility and names were viewed as central to identity and social classific

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Benier, Kathryn, and Rebecca Wickes. "The effect of ethnic diversity on collective efficacy in Australia." Journal of Sociology 52, no. 4 (July 10, 2016): 856–73. http://dx.doi.org/10.1177/1440783315599595.

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Ethnic diversity is portrayed in the literature as a threat to a community’s ability to regulate the behaviour of its members. While there is no shortage of studies examining the effects of ethnic diversity on the social processes important for crime control, findings are inconclusive across national contexts. Further, definitional issues associated with ‘ethnicity’ make cross-cultural comparisons difficult. Using Australian Community Capacity Study survey data from 4091 respondents in 147 Brisbane suburbs, combined with census and police incident data, multivariate regression techniques are u

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Possamai, Adam. "Post-secularism in multiple modernities." Journal of Sociology 53, no. 4 (December 2017): 822–35. http://dx.doi.org/10.1177/1440783317743830.

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‘Post-secularism’ is a term that has emerged in various disciplines, including sociology, to reflect religion’s move back into the public sphere and the need to take into account the voice of religious actors in any contemporary analysis of society. This article argues that post-secularism is, in fact, a specific type of secularism that deals with the neoliberal management of religion in the public sphere. To unpack this argument, the article will first explore what is meant by post-secularism, and then, via a case study of Shari’a in Australia, it will move to the theory of multiple moderniti

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Evans, Carolyn. "Religion as Politics not Law: the Religion Clauses in the Australian Constitution1." Religion, State and Society 36, no. 3 (September 2008): 283–302. http://dx.doi.org/10.1080/09637490802260369.

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Kellehear, Allan. "Guest Editorial: Death, Sociology and Public Health in Australia." Mortality 3, no. 2 (January 1998): 109–10. http://dx.doi.org/10.1080/713685907.

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Rocha, Cristina. "Global Religious Infrastructures: The Australian Megachurch Hillsong in Brazil." Social Compass 68, no. 2 (April 19, 2021): 245–57. http://dx.doi.org/10.1177/00377686211001029.

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This article explores the infrastructures that allow the Australian Pentecostal megachurch Hillsong to expand into Brazil. Hillsong is a global religious phenomenon: it has branches in global cities, celebrities among its followers, and an award-winning worship band. Drawing on five years of multi-sited ethnography in Australia and Brazil, I analyse significant infrastructures – smart church buildings, hip soundscapes, and digital media – that enabled Hillsong to establish itself in Brazil. I show that such technologies comprise an architecture through which Hillsong’s ‘Cool Christianity’ circ

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Smith, Marcus, and Peter Marden. "POLITICS, POLICY AND FAITH: THE CHRISTIAN RIGHT IN AUSTRALIA." POLITICS AND RELIGION JOURNAL 6, no. 2 (December 1, 2012): 303–32. http://dx.doi.org/10.54561/prj0602303s.

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In this paper we offer a critical assessment of the politics of the Christian Right and question the degree to which the religious values of the Christian Right are compatible with a democratic political culture. If religious values are equally political values making the separation of religious belief and political action a fraught exercise, then a number of issues arise. Political action inspired by religious faith should not prevent critical scrutiny of the underlying values, or more importantly, their influence in shaping public debate and public policy. If religious values are indeed poli

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Leach, Carolyn. "The Leisure Pursuits of Brisbane Children During the 1930s Depression." Queensland Review 15, no. 2 (July 2008): 89–109. http://dx.doi.org/10.1017/s1321816600004803.

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Neighbourhood children played lots of games together … no expensive material required … As there was no Presbyterian Church I went to the Methodist Sunday School. This church had a social evening of games every Friday night. Nobody worried about what religion we were, and we would all come home singing along the road.—Les B and Jean H, children of the DepressionOver the last 30 years, many books have appeared on different aspects of childhood in Australia. There has not, however, been an authoritative published history of childhood that is specific to the Depression years. Sue Fabian and Morag

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Nobutaka, Inoue. "THE POSSIBILITY OF EDUCATION ABOUT RELIGIOUS CULTURE IN PUBLIC SCHOOLS." RELIGION IN THE PROGRAMS OF POLITICAL PARTIES 1, no. 2 (December 1, 2007): 99–110. http://dx.doi.org/10.54561/prj0102099n.

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In Japan, religious education is usually divided into three categories; education about religions or religious knowledge, education to inculcate religious sentiment, and sectarian or confessional education. Education about religion can be taught at public schools, while confessional education is prohibited. Long discussions have been held regarding the inculcation of religious sentiment in postwar Japan. Some insist that it should be taught even at public schools, and others oppose this claim mainly based on the reflection of the influence of State Shinto in the prewar period, when the state a

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Mason, Robert. "Repositioning Resistance: Basque Separatism, Religion and Cultural Security in Regional Queensland, 1945–1970." Queensland Review 20, no. 1 (May 3, 2013): 37–51. http://dx.doi.org/10.1017/qre.2013.4.

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On 26 April 1937, German bombers attacked the civilian population in the Basque market town of Guernica. The event has become synonymous with the brutality of the Spanish Civil War, but its impact on the Basque diaspora has not been the subject of detailed investigation. Large numbers of Basques emigrated to live in north Queensland, and the overwhelming majority can be traced to the hills surrounding Guernica. Those living in Australia only became aware of the atrocity over time, but the symbolic importance of Guernica increased over the subsequent decades as hundreds more Basques arrived in

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SCHULTZ, Peter F. "Marriage in Australia." European Journal for Church and State Research - Revue européenne des relations Églises-État 10 (January 1, 2003): 189–97. http://dx.doi.org/10.2143/ejcs.10.0.2005673.

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Mol, Hans. "Book Reviews : RELIGION IN AUSTRALIA: SOCIOLOGICAL PERSPECTIVES. Edited by Alan W. Black. Sydney, Allen and Unwin, 1991. ix + 222 pp. (paper)." Australian and New Zealand Journal of Sociology 28, no. 2 (August 1992): 268–70. http://dx.doi.org/10.1177/144078339202800222.

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Nelson, Jacqueline K., Alphia Possamai-Inesedy, and Kevin M. Dunn. "Reinforcing substantive religious inequality: a critical analysis of submissions to the Review of Freedom of Religion and Belief in Australia Inquiry." Australian Journal of Social Issues 47, no. 3 (September 2012): 297–318. http://dx.doi.org/10.1002/j.1839-4655.2012.tb00250.x.

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Penman, David. "Comment: Religions in Australia — can they cope with multiculturalism?" Journal of Intercultural Studies 8, no. 1 (January 1987): 55–62. http://dx.doi.org/10.1080/07256868.1987.9963312.

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Engel, Madeline, Frances DellaCava, and Norma Kolko Phillips. "Cultural Difference and Adoption Policy in the United States: The Quest for Social Justice for Children." International Journal of Children's Rights 18, no. 2 (2010): 291–308. http://dx.doi.org/10.1163/092755609x12488514988991.

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AbstractThis article discusses the impact of cultural difference on adoption in the United States (U.S.) during three historical periods and along three dimensions: religion, race and ethnicity. The focus is on the extent to which national and international definitions of the rights of the child as put forth by the United States, the United Nations and The Hague have affected adoption policy and practice. The article questions the extent to which the failure to respond to cultural differences has diminished the rights of the child and resulted in social injustice. Although focused on the U.S.,

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Fatmawati, Andi Muhammad Akmal, Andi Muh. Akhyar, Azwar, and Achmad Nasyori. "Determination of Islamic Month Start by Moonsighting Australia (Case Study: 1 Dzulhijah 1441)." Journal of Islamic Thought and Civilization 12, no. 2 (December 13, 2022): 225–41. http://dx.doi.org/10.32350/jitc.122.16.

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The determination of the Islamic calendar is paramount in Islam because it strongly relates to worship, like Ramadan fasting, eid-al-fitr, and zakat fitr. Many studies have examined young moon visibility criteria in many Muslim countries, such as Indonesia, Saudi Arabia, Thailand, and Singapore. However, no study on the initiation of the Islamic month has been conducted in Australia, a Muslim-minority country with middle-eastern immigrants seeking jobs. One of Australia's most trusted organizations to announce the start of Hijri month is Moonsighting Australia. Therefore, this study aimed to a

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Small, Andrew. "From conflict to consensus: Reconciling the right to freedom of religion and LGBT rights." Alternative Law Journal 43, no. 3 (August 16, 2018): 221–24. http://dx.doi.org/10.1177/1037969x18768902.

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This Brief considers the tension between the right to freedom of religion and LGBT rights in the context of the landmark ‘wedding cake case’ decided by the US Supreme Court in June 2018 and the Australian Marriage Amendment (Definition and Religious Freedoms) Act 2017. The author proposes a proportionality approach for balancing claims between LGBT rights and freedom of religion, drawing on international norms, case law and the work of progressive religious leaders and academics. The author further suggests that the practical utility of this approach could be bolstered through diverse cross-cu

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McNair, I. "M. D. R. Evans & Jonathan Kelley (2004). Australian Economy and Society 2002. Religion, Morality and Public Policy in International Perspective 1984-2002. Sydney, Australia: The Federation Press, 375 pp., ISBN 1-86287-451-4." International Journal of Public Opinion Research 17, no. 4 (February 17, 2005): 496–98. http://dx.doi.org/10.1093/ijpor/edh110.

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Mansouri, Fethi. "ISLAM AND MUSLIMS IN AUSTRALIA: THE SOCIAL EXPERIENCES OF EARLY SETTLEMENT AND THE POLITICS OF CONTEMPORARY RACE RELATIONS." POLITICS AND RELIGION JOURNAL 14, no. 1 (March 30, 2020): 127–47. http://dx.doi.org/10.54561/prj1401127m.

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“Hello, brother” were the last words uttered by Haji-Daoud Nabi, an elderly man who opened the doors of a Christchurch mosque in New Zealand in March 2019. Moments later, he was shot down and killed in a brutal terrorist attack carried out by an Australian white supremacist. This recent tragedy captures the increasingly precarious position that Muslims in the West presently occupy that is no longer confined to discursive racialization and verbal abuse, but is now starting to become a life and death challenge, quite literally. The Christchurch mosque attacks occurred in a local and global conte

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Luu, Betty, Amy Conley Wright, and Melanie Randle. "General public perceptions and motivations to adopt children from out-of-home care in New South Wales, Australia." Children Australia 44, no. 4 (August 19, 2019): 212–22. http://dx.doi.org/10.1017/cha.2019.33.

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AbstractRecent reforms in New South Wales (NSW), Australia, prioritise adoption over long-term foster care. While previous research has examined motivation to foster, less is known about the interest by the general public in adoption from out-of-home care. A general sample of the NSW public (N = 1030) completed an online survey about adoption practices and their willingness to consider adopting from out-of-home care, with background questions on perceived social support and life satisfaction. Barriers to pursuing adoption were identified, including concerns about the characteristics of the chi

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Maddox, Marion, and Isabelle Richet. "Les dynamiques politiques en Australie : religion et politique dans un système laïque." Pouvoirs 141, no. 2 (2012): 51. http://dx.doi.org/10.3917/pouv.141.0051.

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BOUMA, Gary D. "The Settlement of Islam in Australia." Social Compass 44, no. 1 (March 1997): 71–82. http://dx.doi.org/10.1177/003776897044001006.

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O'Brien, Anne. "Creating the Aboriginal Pauper: Missionary Ideas in Early 19th Century Australia." Social Sciences and Missions 21, no. 1 (2008): 6–30. http://dx.doi.org/10.1163/187489408x308019.

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AbstractThis article examines the relationship between nineteenth century English poor law discourse and missionary work in colonial Australia. The text analyses key sites of Christian missionary philanthropy in New South Wales (NSW) and Victoria in the period 1813-1849. It looks at changes in the ethos of one benevolent institution set up for poor whites, the Benevolent Society of New South Wales. Activated by Christian paternalism at its foundation in 1813 the ethos of this institution became dominated by the language of moral reform by the 1830s. The article also examines the first institut

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Mason, Gail, and Leslie Moran. "Bias Crime Policing: 'The Graveyard Shift'." International Journal for Crime, Justice and Social Democracy 8, no. 1 (March 22, 2019): 1–16. http://dx.doi.org/10.5204/ijcjsd.v8i1.1137.

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Bias crime is crime that is motivated by prejudice or bias towards an attribute of the victim, such as race, religion or sexuality. Police have been criticised for failing to take bias crime seriously, and there is a pressing need to understand the reasons for this failure. This article aims to address this gap by presenting the results of the first empirical study of bias crime policing in the Australian state of New South Wales (NSW). Drawing on interviews with the NSW Police Force (NSWPF), the study found that sustainable reform in this domain has proven elusive. This can be attributed to a

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Mason, Gail, and Leslie Moran. "Bias Crime Policing: 'The Graveyard Shift'." International Journal for Crime, Justice and Social Democracy 8, no. 2 (March 22, 2019): 1–16. http://dx.doi.org/10.5204/ijcjsd.v8i2.1137.

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Bias crime is crime that is motivated by prejudice or bias towards an attribute of the victim, such as race, religion or sexuality. Police have been criticised for failing to take bias crime seriously, and there is a pressing need to understand the reasons for this failure. This article aims to address this gap by presenting the results of the first empirical study of bias crime policing in the Australian state of New South Wales (NSW). Drawing on interviews with the NSW Police Force (NSWPF), the study found that sustainable reform in this domain has proven elusive. This can be attributed to a

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Myers, Ben. "Does Theology Belong in the University? Schleiermacherian Reflections from an Australian Context." International Journal of Public Theology 15, no. 4 (December 2, 2021): 484–95. http://dx.doi.org/10.1163/15697320-01540015.

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Abstract This article argues that theology belongs in the university not because of its relationship to the other disciplines but because of its relationship to the church. It discusses Schleiermacher’s understanding of theology as a practical science oriented towards Christian leadership in society. It argues that Schleiermacher’s account provides an illuminating perspective on the history of academic theology in Australia. Theology belongs in the university not for any internal methodological reasons but because of specific contextual conditions in societies like Australia where Christianity

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Foster, Neil. "Treading on Sacred Grounds: Places of Worship, Local Planning and Religious Freedom in Australia." Journal of Church and State 58, no. 2 (April 7, 2016): 387–89. http://dx.doi.org/10.1093/jcs/csw013.

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