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Статті в журналах з теми "Minority religions"

Автор: Grafiati

Опубліковано: 3 червня 2025

Оновлено: 31 липня 2025

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1

Evolvi, Giulia. "Digital Minority Religions." Journal of Religion in Europe 17, no. 4 (2024): 373–87. https://doi.org/10.1163/18748929-bja10121.

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Abstract Religion has always been, to a certain extent, mediated. Communication practices are at the core of religious communities, but it is in recent decades that the rapid developments of media technologies have created new possibilities for interactions about religion. In this context, a focus on religious minorities represents a unique opportunity for scholars to analyze the internet in nuanced ways within the framework of digital religion. Through the analysis of minority groups, the internet can be understood both as a space of empowerment of marginal voices and as a venue that further

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2

Sapir, Gideon, and Daniel Statman. "MINORITY RELIGIONS IN ISRAEL." Journal of Law and Religion 30, no. 1 (2015): 65–79. http://dx.doi.org/10.1017/jlr.2014.32.

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AbstractThe article discusses the question of how Israel ought to treat its minority religions and whether its actual policies towards them accord with her moral and constitutional obligations. The first part of the paper offers three arguments purporting to show that Israel is justified in granting privileged status to the Jewish religion over other religions, and rejects each of them in turn. In particular, it rejects the view that Israel is allowed to privilege Judaism over other religions as far as the funding of religious services and needs is concerned. Nonetheless, the possibility that,

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3

Finke, Roger, Robert R. Martin, and Jonathan Fox. "Explaining Discrimination against Religious Minorities." Politics and Religion 10, no. 2 (2017): 389–416. http://dx.doi.org/10.1017/s1755048317000037.

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AbstractResearch has documented that religious minorities often face the brunt of religious discrimination. Yet formal tests, using global collections, have been lacking. Building on the religious economy theory and recent work in law and politics, we propose that minority religions face discrimination from the state because they represent unwanted competition for the state supported religion, are viewed as a threat to the state and larger culture, and lack support from an independent judiciary. Drawing on the recently collected Religion and State-Minorities collection on more than 500 minorit

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4

Farzana Kausar and Dr. Gohar Noshahi. "An Overview of the Tradition and Character of Religious Translation." Dareecha-e-Tahqeeq 1, no. 1 (2022): 44–49. http://dx.doi.org/10.58760/dareechaetahqeeq.v1i1.7.

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Translation is an important method to understand different languages and cultures. It brings universe a global village. Religious translations play a vital role in understanding different religions. Every Religion has its own principles and way of worshipping. In a country some people are in majority and some are in minority by religion. It is an important point that majority people do not take control on minority and brings minority under their control. So religious translations play a role in understanding the different theories and laws of different religions. In this way, religious transla

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5

Carroll, Bruce. "A Struggle with Faith: Freedom of Religion in Malaysia." Religion & Human Rights 4, no. 2-3 (2009): 101–6. http://dx.doi.org/10.1163/187103109x12471223630838.

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AbstractFor many people, the central issue regarding freedom of religion involves the freedom to practice one's chosen religion without burdensome governmental interference. For others, the problems can be very muddled between the struggle for free exercise within state established religions and free exercise for minority religious adherents in nations' with state established religions. This comment examines some of the conflicting options for minority religious adherents in Malaysia and analyzes some of the procedural boundaries faced by minority religious adherents with a special emphasis on

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6

Ryzhakova, Svetlana. "Minority Religions and Society: Multiplicity of Social Actions." Antropologicheskij forum 20, no. 63 (2024): 263–79. https://doi.org/10.31250/1815-8870-2024-20-63-263-279.

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This publication is an overview of the problems and topics raised and analysed within the framework of the International Conference “The Contribution of Minority Religions to Society”, organised jointly by Center for Studies on New Religions (CESNUR), International Society for the Study of New Religions (ISSNR) and the Université Bordeaux Montaigne on 12–15 June 2024. The author discusses a wide range of approaches and points of view on the social role played by small religions in modern society around the world. The author analyses trends that have become the basis for changes in the religiou

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7

Anna, Dian Nur. "KONGHUCU DI KOREA KONTEMPORER DAN SUMBANGANNYA TERHADAP KERUKUNAN UMAT BERAGAMA DI INDONESIA." Jurnal Ilmiah Ilmu Ushuluddin 12, no. 2 (2016): 239. http://dx.doi.org/10.18592/jiu.v12i2.691.

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Confucianism is a minority religion in Korea and Indonesia, but the spiritual movement of Confucianism can be accepted by some religions and may also be practiced. This study aimed to uncover how did Koh Byong-ik on Confucianism in South Korea in the future and how was this contemporary contribution to religious harmony in Indonesia critical analysis. Results of this study indicated that a statistically Confucian minority turned out after a deep study, a dominating ideology Korea. Though a minority, they had the spiritual strength to embrace a religion. The Confucian doctrine turned out to sup

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8

Hosseini, Seyedehbehnaz. "The Kaka‘i: A Religious Minority in Iraq." Contemporary Review of the Middle East 5, no. 2 (2018): 156–69. http://dx.doi.org/10.1177/2347798918762200.

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The religion of Kaka‘I has been an under-researched religion in the Middle East but recent interest in Iraq has changed this situation marginally. A new discourse in the contemporary social and political world has brought back the notion of religion and the appropriation of religious thought to the forefront of social polemics. Following continuous murders, displacements and threats by the militant Islamic group, the Islamic State (IS), as well as their marginalization in Iraq, Kaka‘i declared themselves to be Muslims. They sought improvement in the quality of systems existing in region, the c

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9

Karni, Asrori. "LEGAL PROTECTION ISSUE IN THE MINORITY RELIGION OF THE NON-GREATEST SIX." INTERNATIONAL JOURNAL OF RESEARCH IN LAW, ECONOMIC AND SOCIAL SCIENCES 1, no. 2 (2019): 49–59. http://dx.doi.org/10.32501/injuriless.v1i2.124.

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Adherents of minority religions outside the greatest six religions was still had to face the uncertainty from the state in religious rights service and legal protection. It was started from the right to obtain permission to build a synogogue, religious education rights, marriage registration, birth certificate, put the religion identity in official document column, and so on. The fundamental problem was a flurry of religious recognition concept by the state. There were some opportunities for short and long term breakthrough solutions need to be explored.

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10

Jarnkvist, Karin. "Constructions of Religion in Swedish Newspaper Articles on Funerals during the covid-19 Pandemic." Journal of Religion, Media and Digital Culture 13, no. 3 (2024): 387–409. http://dx.doi.org/10.1163/21659214-bja10118.

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Abstract This study examines the discursive construction of religion in Swedish newspaper articles on funerals during the covid-19 pandemic. Thirty articles from the six most prominent newspapers were analyzed using Multimodal cda and intersectionality. Most articles deal with religion as an institution, followed by religion as a group and individual religiosity. Religion is constructed in intersection with ethnicity and gender. The CoS is privileged, portraying Lutheran Christians as professionals. Minority religions are positioned as ‘the other’, something ‘problematic’ or ‘different’ from ‘

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11

Djordjevic, Dragoljub. "Religions and confessions of national minorities in Serbia." Sociologija 47, no. 3 (2005): 193–212. http://dx.doi.org/10.2298/soc0503193d.

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Setting aside the major national community, Serbs, the text analyzes the religious-confessional profile of all 28 national communities in Serbia according to the 2002 census. In the Serbian ethnic profile there are more national minorities gravitating towards Christianity rather than Islam. Among Christian national minorities, Orthodox and Roman Catholic confessions are almost equally represented, while Sunni Islam is the most prevailing confession among Muslim minorities. In describing religions and confessions of national minorities, the following concepts and phenomena are taken into consid

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12

Chen, Jianlin. "Bias and Religious Truth-Seeking in Proselytization Restrictions: An Atypical Case Study of Singapore." Asian Journal of Comparative Law 8 (2013): 1–65. http://dx.doi.org/10.1017/s2194607800000867.

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AbstractProselytisation restrictions are typically subjected to two objections. First, these restrictions curtail religious liberty and impede religious truth-seeking. Second, these restrictions tend to favour politically dominant religions and discriminate against minority religions. The restrictions on offensive religious propagation in Singapore thus present an interesting departure in which sanctioned religions are not politically marginalised religions, whereas protected religions include numerical minority religions that are socially, economically, and politically disadvantaged. This art

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13

Manese, Rohit Mahatir. "Pembatasan Kebebasan Beragama Dan Berkeyakinan Di Indonesia Serta Implikasinya." Societas Dei: Jurnal Agama dan Masyarakat 8, no. 1 (2021): 85–107. http://dx.doi.org/10.33550/sd.v8i1.209.

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This article aims to describe caused the restriction of religion and belief freedom and its implications in Indonesia. The author’s argument on the ownership that limitation of the religion and belief freedom in Indonesia which have mainstreams about religious values and blasphemy. It causes diversity in Indonesia to limited pluralism experience. With the perspective of pluralism, limiting the religion and belief freedom is carried out by the state makes ancestral religions which is not declared as official religions. Apart from making the state that recognizes only six religions, this stateme

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14

Gillmor, Desmond A. "Changing religions in the Republic of Ireland, 1991-2002." Irish Geography 39, no. 2 (2014): 111–28. http://dx.doi.org/10.55650/igj.2006.156.

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In contrast with Northern Ireland, there has been little study by geographers of religion in the Republic of Ireland. The consistent trend in religions, as recorded at the Census of Population, had involved an increasingly very high level of Roman Catholic affiliation and a continuous decline in the share of minority denominations. The 1991-2002 intercensal period marked a striking reversal of this trend, with substantial expansion and diversification of the minority religions sector. The nature and spatial patterns of these changes are considered. Attention is given to factors that might have

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15

Ghifari, Farhan. "Protection the rights of minority communities in the era of religious freedom." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 81. http://dx.doi.org/10.33474/jemois.v1i1.10099.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of

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16

Cusack, Carole M. "Minority Religions and Uncertainty." Alternative Spirituality and Religion Review 13, no. 1 (2022): 116–18. http://dx.doi.org/10.5840/asrr202113194.

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17

Khoiru Nisa, Akhmala Wulan, Arif Nur Roqim, Hikma Malja’a Shulha, and Aditia Muhammad Noor. "Criticism of Religious Moderation in Ahmadiyah Recognition(Case Study of Religious Freedom in Indonesia)." Nizham Journal of Islamic Studies 12, no. 02 (2024): 220–37. http://dx.doi.org/10.32332/nizham.v12i02.6905.

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Indonesia as a country with a diversity of religions and the highest Muslim population applies freedom of religion (Religious Fredoom). One of the minority groups in Indonesia is Ahmadiyah, its existence often faces discrimination and challenges. The rejection of Ahmadiyya was due to a different reformation teaching and the majority of Muslims considered the teachings brought by Ahmadiyah to deviate from Islamic guidelines. Writing this article is to analyze an argument regarding religious moderation in the recognition of Ahmadiyya. This research was conducted on March 28, 2023. In this study,

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18

Pocė, Gintarė, and Milda Ališauskienė. "Creating Otherness." International Journal for the Study of New Religions 8, no. 1 (2018): 49–71. http://dx.doi.org/10.1558/ijsnr.25989.

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This article contributes to the ongoing theoretical and empirical discussions within the studies of media and religion on the interaction of these social institutions in contemporary society. Firstly, we locate our research questions within the recent theoretical debates on relations between media and religion in contemporary society, the US, Western Europe and, particularly, postcommunist countries. Secondly, we discuss the representations of minority religions in Lithuanian media grounding on the empirical research of Lithuanian media in 2000-2012. Results of the empirical research showed th

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19

Ma'sa, Lukman. "MINORITY AND MAJORITY CONCEPTION ACCORDING TO AL-QUR'AN AND AS-SUNNAH." Al-Risalah 12, no. 1 (2021): 119–34. http://dx.doi.org/10.34005/alrisalah.v12i2.1260.

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Minority and majority have become very sensitive issues lately, in the life of the nation and the state, minority and majority issues are often misused to attack and corner a group, organization or religion. This study tries to highlight the minority and majority in Islam and place them according to the Al-Qur'an and As-Sunnah. Islam has provided guidance for the Muslim community both as a majority and as a minority. So it is hoped that in social life a Muslim can still practice his religion and at the same time still be able to do justice to others. The results of this study indicate that whe

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20

McFaul, Hugh. "Legal personality, minority religions and religious accommodation in Eastern Europe." Culture & Society 8, no. 2 (2017): 13–30. http://dx.doi.org/10.7220/2335-8777.8.2.1.

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21

Shterin, Marat, and Dmitry Dubrovsky. "Academic Expertise and Anti-Extremism Litigation in Russia: Focusing on Minority Religions." Soviet and Post-Soviet Review 46, no. 2 (2019): 211–36. http://dx.doi.org/10.1163/18763324-04602006.

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This article contributes to the growing body of research on the increasing role of judicial systems in regulating politics and religion (‘judicialization of politics and religion’) across the globe. By examining how academic expertise is deployed in anti-extremist litigation involving Russia’s minority religions, this article reveals important processes involved in this judicial regulation, in particular when legal and academic institutions lack autonomy and consistency of operation. It focuses on the selection of experts and the validation of their opinion within Russia’s academia and the jud

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22

Richardson, James T. "Law and Minority Religions: ““Positive”” and ““Negative”” Uses of the Legal System." Nova Religio 2, no. 1 (1998): 93–107. http://dx.doi.org/10.1525/nr.1998.2.1.93.

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ABSTRACT: This paper examines several instances in which the law has had a pronounced impact on minority religions, a term used herein to include both older and newer small religious faiths. It employs examples of practices and even beliefs that have been negatively impacted by legal action, as individuals or governments have attempted to exert social control on newer faithsa process referred to as ““affirmative discrimination”” by Thomas Robbins and James Beckford.1 In addition, the paper describes instances in which laws and legal protections have been used in ““positive”” manners by minorit

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23

Tambunan, Sihol Farida. "Adat and Religious Tolerance: Ethnophilosophy Perspective." Journal of Indonesian Social Sciences and Humanities 8, no. 2 (2018): 89–100. http://dx.doi.org/10.14203/jissh.v8i2.135.

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As a country with the largest Muslims population in the world, Indonesia has an overwhelming number of communities with different religions, such as Protestant, Catholic, Buddhist, Hindu, Confucianism and other local religions from ancestors that influence various Indonesian people's beliefs. This situation can raise the tendency of conflicts between the majority groups of certain religions and other minority religions in Indonesia. This paper aims to explore the conditions of ethnic communities in Alor District, East Nusa Tenggara Province, who live harmoniously among different religions such

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24

Hasim, Moh. "ISLAM, MINORITAS DAN PLURALISME DI INDONESIA." Analisa 15, no. 01 (2016): 139. http://dx.doi.org/10.18784/analisa.v15i01.329.

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<p>Because of governmental system that acknowledged six official<br />religions (Islam, Christian, Catholic, Hindu, Buddha, and Confucius),<br />Indonesia as democratic country are judged by international world<br />doing religious discrimination on other religious minority group<br />(outside official religion). The role of MUI as authoritative religious<br />agency, exactly, worsen religious belief conflicts by giving label<br />"deviant" on new religious/stream/belief out of mainstream official<br />religions. Hegemony interests of religious m

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25

Saiya, N. "State Responses to Minority Religions." Journal of Church and State 57, no. 2 (2015): 364–66. http://dx.doi.org/10.1093/jcs/csv023.

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26

Halimatusa’diyah, Iim, and Dzuriyatun Toyibah. "Do Religious People Have More Children? The Effect of Religious Affiliation and Religiosity on Fertility." Journal of Population and Social Studies 29 (June 22, 2021): 479–99. http://dx.doi.org/10.25133/jpssv292021.030.

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This paper aimed to examine the effect of religious affiliation and religiosity on the fertility rate. While scholars have predicted the decline of religion’s influence, practice, and role in modern societies, religion still plays a vital role in shaping individuals’ behavior, including their fertility behavior. While there have been many studies on the role of religion on fertility, few studies have compared the fertility rates among people from different religious affiliations and their practices of religiosity. Additionally, cross-national analyses of the fertility rate of religious individ

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27

Shakeel, Samia, Shakeel Ahmed, and Imran Ahmad Sajid. "Interfaith Collaboration: The Case of PCWR-FF in Contextualizing Postmodern Realities in Pakistan." Pakistan Journal of Applied Social Sciences 14, no. 2 (2023): 21–39. http://dx.doi.org/10.46568/pjass.v14i2.739.

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Religious and faith-based organizations are extremely important for interfaith harmony. With a sizable Muslim population, Pakistan is a multi-cultural, multi-ethnic, and multi-religious country. Numerous other religions exist, including Buddhism, Christianity, Hinduism, and Sikhism. The non-Muslim Kalashi minority also resides in Khyber Pakhtunkhwa. From a modernist perspective, the religious affairs in the country were static in the sense that every Religion was confined to its sphere of influence and dialogue as a process of understanding was outside of this equation. In this study, we exami

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28

Cho, Kyuhoon. "Porous Secularity: Religious Modernity and the Vertical Religious Diversity in Cold War South Korea." Religions 15, no. 8 (2024): 893. http://dx.doi.org/10.3390/rel15080893.

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Beyond the once dominant secularization thesis that anticipated the decline of religion in the modern era, the academic study of religion has in recent decades revisited secular as one of the factors that shape religion and religions in the globalized world. Against this theoretical backdrop, in this article, I use the case of South Korea to explore how secular and religion interacted in contemporary global society. It focuses on describing the postcolonial reformulation of secularity and the corresponding discursive and organizational transformation of religious diversity in Cold War South Ko

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29

Arthur, Justice Anquandah. "The dynamics of religion in public spheres: religious education and religious diversity in Ghana’s public schools." IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity 3, no. 2 (2024): 152–72. https://doi.org/10.18326/ijoresh.v3i2.152-172.

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Ghana's religious diversity and the role of religion in public spheres have given rise to unique approaches in Religious and Moral Education (RME) within public schools. This study investigates how RME is taught and the extent to which it addresses religious diversity, drawing on ethnographic data from eight public schools in Accra. Ethnographic methods, including interviews, observations, and focus groups with teachers and students, are employed to understand the challenges and opportunities in teaching religion in a pluralistic context. Findings reveal an imbalance in the representation of v

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30

Falk, Ze'ev W. "Minority Religions in a Democratic Republic." Journal of Law and Religion 12, no. 2 (1995): 447. http://dx.doi.org/10.2307/1051588.

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31

Lelono, Martinus Joko. "In the name of name of existence: Identity politics of the hare Krishna consciousness in Yogyakarta." Digital Press Social Sciences and Humanities 1 (2018): 00008. http://dx.doi.org/10.29037/digitalpress.41246.

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<p class="Abstract">What does normal mean? Referring to its meaning, normality is connected to the acceptance of people. According to Charles Taylor, it’s about recognition. Certain people take the recognition for granted, while others need significant effort. In Indonesian context, there are some religions that need to do significant effort to be accepted as normal. The law on the official religions makes minority groups tends to adjust their beliefs to one of the official religion. This research is about the struggle of The Hare Krishna Community in Yogyakarta to be recognized. As a ne

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32

Müller, Tobias. "Secularisation theory and its discontents: Recapturing decolonial and gendered narratives. Debate on Jörg Stolz’s article on Secularization theories in the 21st century: ideas, evidence, and problems." Social Compass 67, no. 2 (2020): 315–22. http://dx.doi.org/10.1177/0037768620917328.

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Secularisation theory has been a central element of research and teaching in sociology since the middle of the twentieth century. This article discusses the current state of the art in secularisation research through the perspectives of decolonial theory, global sociology, feminist theory and the experiences of minority religions. Responding to Jörg Stolz, the article argues that current secularisation research suffers from conceptual shortcomings regarding the socio-political implications of secularism and the secular, that the parochial nature of secularisation theory has led to its entangle

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Vaidyanathan, Brandon. "How Minority Religion Can Shape Corporate Capitalism: An Emergentist Account and Empirical Illustration." Business & Society 59, no. 5 (2018): 881–913. http://dx.doi.org/10.1177/0007650318775104.

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Theories of how religion shapes business tend to focus on dominant religious institutions. What happens in the case of minority religions, where the alignment of religion with other dominant institutions may be weak at best? To answer this question, I first develop an emergentist account of religion, explaining how macro-level conditioning shapes meso- and micro-level interactions in religious contexts, leading to either structural change or stasis in business contexts. I illustrate this account by examining how Roman Catholicism as a minority religion shapes corporate capitalism in two cities

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34

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

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

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35

Safi'i, Imam. "RELIGIOUS ETHICS IN THE PUBLIC SPACE." Al-Tsiqoh : Jurnal Ekonomi dan Dakwah Islam 6, no. 1 (2021): 55–78. http://dx.doi.org/10.31538/altsiq.v6i1.1361.

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This article is considered important based on the existence of religious-social phenomena that occur in the Ngapeh hamlet, Rejoagung village, Ngoro, Jombang district. In the Ngapeh hamlet community, there are three religions that live in harmony and harmony, namely Islam, Christianity and Hinduism. Islam is the majority religious group while Christians and Hindus are minority religious groups. Ngapeh Hamlet in Rejoagung Village can be said to be a unique area. Imagine a hamlet in the context of a small life but there is no domination of power from the majority of the people. The Muslim Ummah a

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36

Lagervall, Rickard. "Representations of religion in secular states: the Muslim communities in Sweden†." Contemporary Arab Affairs 6, no. 4 (2013): 524–38. http://dx.doi.org/10.1080/17550912.2013.856081.

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The presence of Muslim populations in Western European societies is a relatively new phenomenon which is raising questions about how these societies treat religious minorities. This article considers the situation in Sweden, beginning with a brief history of the development of the Swedish state from one based on the Lutheran faith to today's secular society in which state and religion are officially separated. It moves on to discuss the emergence of a sizable Muslim population in the latter part of the 20th century and considers the ways in which the secular character and religious neutrality

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Simandjuntak, Deasy. "Disciplining the Accepted and Amputating the Deviants: Religious Nationalism and Segregated Citizenship in Indonesia." Asian Journal of Law and Society 8, no. 1 (2021): 88–107. http://dx.doi.org/10.1017/als.2020.49.

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AbstractT. H. Marshall’s 1950 seminal work shows that the granting of civil, political, and social rights leads to the institutionalization of rules binding the state and its citizens. In practice, however, citizenship goes beyond these unproblematized paternalistic relations. It is political, involving connection, competition, and conflicts. Isin and Turner (2002) propose that “citizenship” should be examined through its extent (norms of inclusion and exclusion), content (rights and responsibility), and depth (citizens’ perceived relation to their political community). In Indonesia, the discr

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Nova, Effenty Muhammad, and Damopolii Mujahid. "Pluralism in Religious Life in Indonesia: Tolerance in Gorontalo and Manado Regions." International Journal of Social Science And Human Research 06, no. 12 (2023): 7886–92. https://doi.org/10.5281/zenodo.10440948.

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This paper concentrates on religious life in two regions, namely Manado and Gorontalo. In this paper, it is found that plural life is very tolerant among religious people as evidenced by the lack of religious conflicts, both in Muslim-majority areas in Gorontalo and Muslim minorities in Manado. The problem in this paper is how the religious process takes place and is lived by the Muslim minority community in Manado, and how the Muslim majority community interacts with non-Muslim minority groups in Gorontalo, as well as how the differences between these two environments survive in a harmonious

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Sulastri, Sri. "Pola Asuh Orang Tua Beda Agama dalam Menanamkan Nilai-Nilai Religiusitas Kepada Peserta Didik." Journal of Education and Instruction (JOEAI) 5, no. 2 (2022): 597–606. http://dx.doi.org/10.31539/joeai.v5i2.4760.

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This study aims to obtain information about the parenting style of parents of different religions in instilling religious values in students at SMA Negeri 13 Depok. This study used a qualitative approach with a qualitative descriptive research method. This research was conducted at SMA Negeri 13, Depok City, West Java. Data collection was carried out using a purposive sampling technique. The results of this study indicate that the parenting style of parents of different religions that are not in line causes confusion in children. The role of parents who tend to be authoritarian will make child

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Hussain, Imtiaz, Shahzad Ali, and Syed Ali Akbar Gardezi. "Illustration of Religious Minority Symbols in Bollywood Films: A Descriptive & Semiotic Approach." Global Digital & Print Media Review VI, no. I (2023): 151–65. http://dx.doi.org/10.31703/gdpmr.2023(vi-i).13.

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Bollywood Cinema has extended fame on the global streets and gained enormous clout through its massive audience. This current research discovers the religious symbols in thirty Hindi Films with regard to the top three minorities in India i.e. Muslims, Christians, and Sikhs. The study theoretically connected with Pierce's theory of symbol and representation theory by Stuart Hall.Qualitative descriptive semiotic analysis was applied to identify the religious symbols and reveal the underlying meaning associated with the minority characters. The symbolic analysis exposed the agenda of the Bollywoo

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., Sujadmi, Darsono Wisadirana, Muhamad Lukman Hakim, and Ibrahim . "Minoritization Of Religious Education and Its Efforts To Fulfill The Basic Rights Of Confucian Religious Education Among Ethnic Chinese Students In Schools." International Journal of Religion 5, no. 11 (2024): 2137–47. http://dx.doi.org/10.61707/kw9ty862.

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Religious education is one of the mandatory subjects held in educational institutions from elementary school to university level. The Confucian religion is one of the religions recognized in the Constitution. This research explores and describes the practice of minoritization in spaces of harmony in religious life, especially in educational institutions, as an alternative effort to find steps to fulfil the basic rights of religious education for minority students with minority religions. The practice of domination that occurs is a social reality that cannot be avoided. Bourdieu revealed that i

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Fika Rahayu Astuti, Yuda Alfadillah, and Jendri Jendri. "Toleransi Beragama dalam Penafsiran." Reflection : Islamic Education Journal 2, no. 1 (2024): 85–97. https://doi.org/10.61132/reflection.v2i1.402.

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Religious tolerance is an essential concept in religious life reflected in Islamic teachings. Islam teaches the importance of respecting and honoring differences, whether in religion, ethnicity, or culture. The concept of religious tolerance in Islam can be found in several verses of the Qur'an, which call for not imposing religion, living in harmony and peace, and helping one another regardless of differences. The freedom to choose a religion is a fundamental human right that must be respected, as each individual has the right to choose and embrace their religion according to their belief. Is

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Abdullah, Zaki, and Hasse Jubba. "PENGARUH RELIGIUSITAS DAN KEGIATAN SPIRITUAL TERHADAP PERSEPSI TINGKAT KEAMANAN DI INDONESIA." Jurnal Studi Agama dan Masyarakat 16, no. 1 (2020): 10–23. http://dx.doi.org/10.23971/jsam.v16i1.1709.

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Both religiosity and spiritual activities could improve security perceptions by reducing crime rates in Indonesia. However, this did not apply to minorities because of the possibility of religious discrimination. This study intended to determine the influence of religiosity and spiritual activities on the security perceptions of religious adherents in Indonesia, namely Islam, Protestantism, Catholicism, Hinduism and Buddhism using secondary data obtained from the Indonesian Family Life Survey of 32,466 individuals. The finding revealed that religiosity had a positive and significant effect on

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Saerozi, Muh, Rifqi Aulia Erlangga, and Nor Adha Bt Abdul Hamid. "Fostering Tolerance: The Effectiveness of The Religious Education Policy Model in Religion-Based Higher Education in Creating a Culture of Religious Tolerance." Millati: Journal of Islamic Studies and Humanities 8, no. 2 (2023): 123–44. http://dx.doi.org/10.18326/millati.v8i2.424.

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The aim of this research is to examine the religious education policies of private universities in Indonesia that have a minority-religion base in a majority-religion environment. The three universities selected as samples were Universitas Pendidikan Muhammadiyah (Unimuda) Sorong, Universitas Santu Paulus (Unika) Ruteng, and Universitas Kristen Satya Wacana (UKSW) Salatiga. According to the qualitative study, UNIMUDA Sorong is the only university that has adopted confessional pluralism. Confessional pluralism found to be the best model for religious education. Unimuda's confessional religious

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Sabara, Sabara. "Religious Moderation Understanding of Islamic Education Teachers in SMA/SMK/MA in Polewali Mandar Regency, West Sulawesi." 12 Waiheru 9, no. 1 (2023): 12–25. http://dx.doi.org/10.47655/12waiheru.v9i1.105.

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This paper aims to obtain a descriptive and ideographic description of the understanding of religious moderation among Islamic Religious Education (PAI) teachers at the senior high school (MA and SMA/SMK). Research problems include religious background, cases related to moderation, and patterns of understanding of religious moderation of PAI teachers. Religious moderation is described in three areas, namely understanding the diversity of religions and minority groups, the relationship between religion and the state, and the relationship between religion and culture. The research method is desc

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Kobaidze, Shorena. "The situation of freedom of religion and belief in the South Caucasus." Religious Freedom 2, no. 19 (2016): 98–101. http://dx.doi.org/10.32420/rs.2016.19.2.899.

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Attitude towards freedom of religion and belief, tolerance and the concept of multiculturalism, as well as generally towards the protection of the rights of national, ethnic and religious minorities, remains extremely difficult in the South Caucasus region. Despite the declared strong tradition of public religious tolerance, the attitude of government agencies and institutions to religious freedom has worsened in both Azerbaijan and Georgia over the past few years. If in Azerbaijan the authorities in recent years continued to impose fines for violating the repressive law on religion of 2009, a

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Memišević, Ehlimana, Hikmet Karčić, and Irma Velić. "Isticanje vjerskih simbola u javnom prostoru / Displaying religious symbols in public sphere." Context: Journal of Interdisciplinary Studies 2, no. 1 (2022): 73–103. http://dx.doi.org/10.55425/23036966.2015.2.1.73.

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In the last two decades the question of displaying religious symbols in the public sphere has resulted in more intensified discussions within the debates on freedom of faith, belief and the neutrality of state. Strategies of resolution of this question greatly depend on the adopted model of relationship between state and religion. While the USA model of freedom of religion regulates extensively the question of the presence of religious symbols in the public sphere, the French model of laïcité is characterised by the general legal ban on displaying them in public institutions since 1905. Some s

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ABEYRATNE, Rehan Aindri. "Privileging the Powerful: Religion and Constitutional Law in India." Asian Journal of Comparative Law 13, no. 2 (2018): 307–31. http://dx.doi.org/10.1017/asjcl.2018.10.

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AbstractThere is vast literature on secularism in India and on the effects of Hindu nationalism on secular constitutionalism. This article takes a different tack. It focuses on cases where minority status is contested or competing rights of minorities are at stake. The article uses three exemplary recent cases to illustrate how judicial doctrines devised to reform discriminatory religious practices or to protect minority interests have, perversely, favoured certain groups at the expense of others. In each area examined, the jurisprudence privileges the more powerful of those interests: the san

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Horchos, Raymond. "Modeling Religious Coexistence: The Turkish and Tatar Muslim Communities in Romania’s Dobruja." DIALOGO 10, no. 2 (2024): 169–88. http://dx.doi.org/10.51917/dialogo.2024.10.2.11.

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The peaceful coexistence of different religions is crucial today, especially with the ongoing conflicts in Ukraine and the Levant and the arrival of new refugees and immigrants with diverse faith traditions. In Romania, while immigrants may face challenges integrating into the predominantly Romanian Orthodox religious majority, the Dobrogean Model of Religious Pluralism is a pattern of inter-religious coexistence with the potential to clarify the critical factors needed to facilitate peaceful pluralism among religious groups. Utilizing Rogers Brubaker’s triadic-nexus configuration of national

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Chryssides, George D. "Frisk, Liselotte, Sanja Nilsson and Peter Akerbäck. 2018. Children in Minority Religions: Growing up in Controversial Religious Groups." Fieldwork in Religion 16, no. 1 (2021): 134–35. http://dx.doi.org/10.1558/firn.20195.

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Frisk, Liselotte, Sanja Nilsson and Peter Akerbäck. 2018. Children in Minority Religions: Growing up in Controversial Religious Groups. Sheffield: Equinox. vi + 429 pp. ISBN: 978-1-7817-9420-3 £75.00 (hbk); ISBN: 978-1-7817-9591-0 £75.00 (e-book).

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