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Добірка наукової літератури з теми "Religiously"

Автор: Grafiati

Опубліковано: 10 січня 2023

Оновлено: 28 січня 2023

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Статті в журналах з теми "Religiously"

Pfändtner, Willy. "Religiously (Un)musical, Musically (Un)religious." DISKUS 16, no. 1 (July 15, 2014): 3. http://dx.doi.org/10.18792/diskus.v16i1.1.

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Galieva, M. "Etymological classification of religiously marked proverbs." Bulletin of Science and Practice 5, no. 3 (March 15, 2019): 498–504. http://dx.doi.org/10.33619/2414-2948/40/66.

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The article provides an etymological classification of religiously marked proverbs in the English and Russian languages. Under religiously marked proverbs, the proverbs etymologically originated from the Bible and proverbs, containing a religiously marked component (God, devil, sin) are understood. The results of analysis allowed us to work out the etymological classification of religiously marked proverbs that can be divided into 4 etymological groups: 1) citations from Bible; 2) transformed biblical proverbs; 3) postbiblical proverbs; 4) religiously marked proverbs, reflecting religious views and evaluations of a particular nation. Religiously marked proverbs are characterized by a high tendency to folklorization and lexical, grammatical and structural transformations that conditions the difficulties in identification of their etymology.

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Clements, Ben, and Peter Gries. "“Religious Nones” in the United Kingdom: How Atheists and Agnostics Think about Religion and Politics." Politics and Religion 10, no. 1 (December 20, 2016): 161–85. http://dx.doi.org/10.1017/s175504831600078x.

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AbstractThe decline in religious identification and corresponding increase in the unaffiliated has been one of the most important religious changes in the United Kingdom (UK). The emergence of the “religious nones” is the most obvious sign of continuing secularization and the declining social and cultural relevance of religion. Yet while the religiously-unaffiliated often form the plurality — if not sometimes the majority — in many surveys, there has been little scholarly investigation into atheists, agnostics, and others who do not identify with a particular religion. This article uses a 2014 survey of UK adults to examine how those who identify as atheist or agnostic differ from the religiously-affiliated in terms of religiosity, ideology, and policy preferences. Findings reveal secular groups in the UK to be more to the ideological left than the religiously affiliated, and that atheists and agnostics differ from each other and especially the religiously affiliated on public policy.

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Smith, Brent A. "Functioning Religiously." Religious Studies Review 44, no. 2 (June 2018): 165–69. http://dx.doi.org/10.1111/rsr.13418.

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Majda, Anna, Iwona Bodys-Cupak, Alicja Kamińska, Marcin Suder, and Zofia Gródek-Szostak. "Religiously Conditioned Health Behaviors within Selected Religious Traditions." International Journal of Environmental Research and Public Health 19, no. 1 (January 1, 2022): 454. http://dx.doi.org/10.3390/ijerph19010454.

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Background: Health is a value of paramount importance for human existence. It has a special place in every religious system, both on the doctrinal and practical levels. Most religions view health as a priority value to be cared for, and require followers of individual religious groups to take care of their physical and mental health, and to maintain a balance between body and spirit. The aim of the study was to verify whether the level of religious commitment significantly influences health behaviors and whether in selected religions the faithful have a different approach to health behaviors. Methods: This cross-sectional study was conducted on a group of 296 people—118 Seventh-day Adventists (SDA), 134 Catholics, and 14 Jews living in southern Poland, and 31 Muslims living in southern and north-eastern Poland. The following research tools were used as part of the diagnostic survey method: a questionnaire survey designed by us; the International Physical Activity Questionnaire (IPAQ); the Inventory of Health Behaviours (IHB); the Perceived Stress Scale (PSS 10) and anthropometric measurements, physical examination, laboratory tests. Results: Only 75% of Catholics who participated in the study declared a high level of religious commitment. On the other hand, all (100%) of SDA, Jews, and Muslim respondents declared their religious commitment at a high level. SDA were characterized by the most desirable health behaviors on the IHB (high and average levels), especially eating habits. They did not consume alcohol, did not smoke cigarettes. The physical activity of most ADS was high and moderate. Most of the SDA subjects were characterized by an average and low level of stress intensity. The most common correct scores for homocysteine, triglycerides, and CRP were SDA, cholesterol by Jews, glucose by Muslims, and HDL by Catholics. The most common negative results were: homocysteine, glucose and triglycerides among Jews, cholesterol and CRP among Catholics, HDL among Muslims. Optimal blood pressure was most common among Catholics, and hypertension was most often diagnosed among Jews. Most often, Muslims had the correct body weight, and at the same time it was the group of respondents most often diagnosed with obesity. In contrast, underweight was observed only among Catholics. The SDA subjects were most often overweight. Conclusions: The results suggest that public health professionals and nurses should develop culturally specific educational interventions, especially among Catholics.

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Olson, Daniel V. A., and Jackson W. Carroll. "Religiously Based Politics: Religious Elites and the Public." Social Forces 70, no. 3 (March 1992): 765. http://dx.doi.org/10.2307/2579753.

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Olson, D. V. A., and J. W. Carroll. "Religiously Based Politics: Religious Elites and the Public." Social Forces 70, no. 3 (March 1, 1992): 765–86. http://dx.doi.org/10.1093/sf/70.3.765.

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Brathwaite, Robert, and Baekkwan Park. "Measurement and Conceptual Approaches to Religious Violence: The Use of Natural Language Processing to Generate Religious Violence Event-Data." Politics and Religion 12, no. 1 (June 18, 2018): 81–122. http://dx.doi.org/10.1017/s1755048318000317.

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AbstractHow do we measure religious violence? This study is focused on utilizing new methodological approaches and data sources to measure religiously motivated violence. Previous attempts to measure religious violence concentrated on coding U.S. State Department International Religious Freedom reports or utilizing existing datasets on armed conflict/civil wars. These previous attempts provided state-level data of the levels of religiously motivated violence, but due to data limitations cannot provide more fine-grained measures of specific acts of violence tied to religious motivation. In particular, accounting for varying levels of intensity especially in regards to non-lethal acts of religiously motivated violence is missing. This study builds upon previous attempts focusing on the creation of more fine-grained measures and accounting for its variation at the sub-national level utilizing natural language processing. The data generated are used to examine incidences of reported religious violence in India from 2000 to 2015.

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Stroope, Samuel, Heather M. Rackin, and Paul Froese. "Christian Nationalism and Views of Immigrants in the United States: Is the Relationship Stronger for the Religiously Inactive?" Socius: Sociological Research for a Dynamic World 7 (January 2021): 237802312098511. http://dx.doi.org/10.1177/2378023120985116.

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Previous research has shown that Christian nationalism is linked to nativism and immigrant animus, while religious service attendance is associated with pro-immigrant views. The findings highlight the importance of distinguishing between religious ideologies and practices when considering how religion affects politics. Using a national sample of U.S. adults, we analyze immigrant views by measuring levels of agreement or disagreement that undocumented immigrants from Mexico are “mostly dangerous criminals.” We find that Christian nationalism is inversely related to pro-immigrant views for both the religiously active and inactive. However, strongly pro-immigrant views are less likely and anti-immigrant views are more likely among strong Christian nationalists who are religiously inactive compared with strong Christian nationalists who are religiously active. These results illustrate how religious nationalism can weaken tolerance and heighten intolerance most noticeably when untethered from religious communities.

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Worthington, Everett L. "Fine-tuning the Relationship between Religion and Intellectual Humility." Journal of Psychology and Theology 46, no. 4 (November 2, 2018): 305–14. http://dx.doi.org/10.1177/0091647118807793.

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I examine religious humility, which is one content area of intellectual humility. Intellectual humility is the subtype of humility that involves taking a humble stance in sharing ideas, especially when one is challenged or when an idea is threatening. I position religious humility within the context of general humility, spiritual humility, and relational humility, and thus arrive at several propositions. People who are intensely spiritually humble can hold dogmatic beliefs and believe themselves to be religiously humble, yet be perceived by others of different persuasions as religiously dogmatic and even arrogant. For such people to be truly religiously humble, they must feel that the religious belief is core to their meaning system. This requires discernment of which of the person’s beliefs are truly at the core. But also the religiously humble person must fulfill the definition of general humility, accurately perceiving the strengths and limitations of the self, being teachable to correct weaknesses, presenting oneself modestly, and being positively other-oriented. Humility thus involves (1) beliefs, values, and attitudes and (2) an interpersonal presentational style. Therefore, intellectually humble people must track the positive epistemic status of their beliefs and also must present with convicted civility.

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Дисертації з теми "Religiously"

Brown, Angela L. "Religiously Involved Black Male Engagement at Religiously Affiliated Predominately White Institutions." ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5307.

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Research studies have indicated that Black male collegians have the lowest retention rates in the higher education setting in predominately White institutional (PWI) settings. Several factors, such as spirituality, involvement on campus, and other positive experiences are cited as contributing to a lower retention rate for Black males in the PWI higher education setting; however, research in the PWI religiously affiliated setting has been limited. The purpose of this basic qualitative study was to explore the campus engagement experiences of religiously involved Black males who attended religiously affiliated PWIs. Astin's student involvement theory and Astin, Astin, and Lindholm's findings on spiritual development in the higher education setting are used as a conceptual framework. The research questions explored how religiously involved Black males who were at religiously affiliated PWIs during college described their campus engagement experiences, how their religious belief influenced their campus engagement, and how other factors influenced their campus engagement and contributed to their graduation. Interviews with 8 Black male participants were analyzed for codes and themes using Merriam and Tisdell's coding method. The themes that emerged suggested that although participants perceived initial negative experiences, overall, they had positive campus experiences due to involvement experiences. The participants recalled that their religious engagement fostered more participation in religious involvement, developed their spiritual identity, and that family and community fostered engagement. This study may contribute to positive social change by providing administrators of religiously affiliated PWIs with approaches to increase the engagement and retention of Black male students.

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Patten, Todd A. "The institutional integration of the religious minority at a systemic religiously affiliated university /." Related article in Christian higher education; vol. 8, no. 1; Jan 2009 , pages 42 - 53, 2009. http://search.ebscohost.com/login.aspx?direct=true&db=afh&AN=35731177&site=ehost-live.

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Myers, Joanna Sylvia. "Religiously committed psychologists : issues and dilemmas." Thesis, University of East London, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.532413.

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O'Connell, Daniel. "Educating religiously toward a public spirituality." Thesis, Boston College, 2008. http://hdl.handle.net/2345/21.

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The question at the heart of this dissertation is: “How can Christian religious education help people know the value and importance of a healthy public/common life and further their interest and ability to participate in the public sphere toward the common good?” Care for our public lives must to be a part of our spirituality. It is not enough to know about the importance of the public realm to our well-being, rather, this concern must be part of what matters to us, a dimension of our affect and desire, something we want and care about. Hence the coupling of ‘public’ with ‘spirituality.’ A public spirituality is something that helps us see beyond the interpersonal dimension of life and recognize the wider public context for these relationships. It appreciates the importance of public life, civil society, and the public sphere. It is grounded in the public dimension of Catholic faith and connected to rich sources of wisdom from Christian tradition. This spirituality draws the person or community into the public sphere to participate in sustained, persuasive, respectful, and critical conversations about issues that matter to them. This dissertation argues that the task of religious education is to educate for such a spirituality and using the work of Thomas H. Groome, it outlines a particular way that in which this can happen. Chapter 1 demonstrates the importance of ‘the public’ to our well-being, looking closely at the role of civil society, the public sphere, and secularization. Chapter 2 articulates the public dimension of Catholic faith, with attention to the themes of participation, the common good, and how theology is done in public. Chapter 3 lays the foundation for a public spirituality, focusing on the Trinity, the challenge of the stranger, the mystical-transformational dimension of Christian spirituality, and Christianity as a way of seeing. Chapter 4 offers illustrations of public spirituality at work in three organizations: the Conference of Religious of Ireland Justice, Theos, U.K., and the Greater Boston Interfaith Organization. Finally, Chapter 5, proposes a shared Christian praxis approach to Christian religious education as a model to nurture and nourish a public spirituality
Thesis (PhD) — Boston College, 2008
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry

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Lopes, de Jesus Lara. "An exploration of the experiences of religiously committed counselling professionals working with religious and non-religious client." Thesis, University of Roehampton, 2016. https://pure.roehampton.ac.uk/portal/en/studentthesis/an-exploration-of-the-experiences-of-religiously-committed-counselling-professionals-working-with-religious-and-non-religious-client(6b38a18c-f21c-462f-8d7f-de3ca3763596).html.

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Most of the existing research on relationships between counselling and religion has addressed how practitioners provide services to religious clients or on strategies for working with people from specific religious traditions. The focus of this study is on how counselling professionals’ religious identity may impact on their clinical work. All the participants had at least one year of post-qualification experience working with religious and non-religious clients. Nine participants (6 female and 3 males) were interviewed and the data were analysed using a social constructionist version of Grounded Theory. This gave rise to four different yet highly related sub-categories. These were as follows: 1) Meaning making: Identity within the context of religion, 2) Keeping my faith life and my psychotherapy life separate, 3) Disclosure: The Unavoidable Blend between Religion and Counselling, 4) The Impact on Therapy. The findings of this study suggest that there is a tension in the way counselling professionals are managing their religious identity within their professional environment (i.e. training, supervision and counselling room). This tension seems to be centred on a need to protect their religious self from challenges imposed by professional colleagues, and a need, at least for some participants, to use the counselling room to reinforce their religious beliefs. While some participants have consciously chosen to keep their religious self out of the therapy room, others emphasise this split between religious and professional self is not possible when it comes to their counselling practice. The participants’ need to protect themselves from potential negative judgment was identified as a complex phenomenon that formed the basis of the core category ‘Protection’. The findings have added a novel perspective in recognising the impact a counselling practitioner’s religious beliefs has on their clinical, supervisory and training experiences.

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Strong, Stacie Ilene. "Religious rights under the religious precedence test : a theoretical and comparative analysis of conflicting religious claims in religiously pluralist states." Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.620563.

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Hook, Joshua. "The Effectiveness of Religiously Tailored Couple Counseling." VCU Scholars Compass, 2009. http://scholarscompass.vcu.edu/etd/2033.

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Large numbers of couples seek treatment from religious counselors who integrate religion and spirituality (R/S) into counseling. The present dissertation reviewed the literature examining the effectiveness of R/S counseling. Several R/S treatments were helpful in treating psychological problems. There was little evidence that R/S treatments outperformed secular treatments. In Study 1, a nationwide survey was conducted that examined the beliefs of Christian counselors about integrating R/S into couple counseling. Christian counselors (N = 630) completed measures of religious commitment, experience in couple counseling, attitudes toward using religious techniques in couple counseling, and the use of theory in couple counseling. Counselors were highly religious, and religious commitment was a positive predictor of viewing religious techniques as appropriate. Christian couple counseling was popular and widely practiced, although there was wide variation in the number of couples seen per counselor. Counselors were influenced by both secular and Christian theories of couple counseling. There were several differences between professional, pastoral, and lay counselors, indicating that each subgroup be treated separately rather than grouped together. In Study 2, the nature of Christian couple counseling was described and the effectiveness of Christian couple counseling was examined using a longitudinal study. Counselors (N = 20) completed a measure of religious commitment, and clients (N = 60) completed measures of religious commitment, the use of religious and secular techniques in counseling, relationship satisfaction, working alliance with the counselor, and satisfaction with counseling at three time points during counseling. Religious techniques were common in couple counseling, and most were used in about 50% of the sessions. The religious commitment of counselors was a positive predictor of the number of religious techniques used in counseling. Clients attending Christian couple counseling reported increases in relationship satisfaction and working alliance with the counselor over time, and reported high levels of satisfaction with counseling. Working alliance with the counselor was a positive predictor of both relationship satisfaction and satisfaction with counseling. A close match in religious commitment between counselor and client did not predict greater improvement in relationship satisfaction, but it did predict a stronger working alliance throughout counseling.

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Ebert, Jon S. "Questioning psychological distress in religiously mediated change." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Stoltzfus, Kenneth M. "Daily Hassles, Religious Coping, Depressive Symptomatology, and Alcohol Use in Students at a Religiously-Affiliated College." Case Western Reserve University School of Graduate Studies / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=case1227646911.

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Hackett, Conrad, Marcin Stonawski, Michaela Potancoková, Brian J. Grim, and Vegard Skirbekk. "The future size of religiously affiliated and unaffiliated populations." Max Planck Institute for Demographic Research, 2015. http://dx.doi.org/10.4054/DemRes.2015.32.27.

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Background: People who are religiously unaffiliated (including self-identifying atheists and agnostics, as well as those who say their religion is "nothing in particular") made up 16.4% of the world's population in 2010. Unaffiliated populations have been growing in North America and Europe, leading some to expect that this group will grow as a share of the world's population. However, such forecasts overlook the impact of demographic factors, such as fertility and the large, aging unaffiliated population in Asia. Objective: We project the future size of religiously affiliated and unaffiliated populations around the world. Methods: We use multistate cohort-component methods to project the size of religiously affiliated and unaffiliated populations. Projection inputs such as religious composition, differential fertility, and age structure data, as well as religious switching patterns, are based on the best available census and survey data for each country. This research is based on an analysis of more than 2,500 data sources. Results: Taking demographic factors into account, we project that the unaffiliated will make up 13.2% of the world's population in 2050. The median age of religiously affiliated women is six years younger than unaffiliated women. The 2010-15 Total Fertility Rate for those with a religious affiliation is 2.59 children per woman, nearly a full child higher than the rate for the unaffiliated (1.65 children per woman). Conclusions: The religiously unaffiliated are projected to decline as a share of the world's population in the decades ahead because their net growth through religious switching will be more than offset by higher childbearing among the younger affiliated population.

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Книги з теми "Religiously"

S, Rouner Leroy, ed. Knowing religiously. Notre Dame, Ind: University of Notre Dame Press, 1985.

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Gungor, Ed. Religiously transmitted diseases. Nashville, Tenn: Nelson Books, 2006.

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1929-, Stern E. Mark, ed. Psychotherapy and the religiously committed patient. New York: Haworth Press, 1985.

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Politics in a religious world: Building a religiously literate U.S. foreign policy. New York: Continuum, 2011.

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Sid, Bentley, and Burrows Mildred, eds. Educating religiously in the multi-faith school. Calgary, Alta: Detselig Enterprises, 1986.

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Garcia, Kenneth, ed. Reexamining Academic Freedom in Religiously Affiliated Universities. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-39787-0.

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Sharma, Arvind. One religion too many: The religiously comparative reflections of a comparatively religious Hindu. Albany: State University of New York Press, 2010.

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Sandin, Robert T. Autonomy and faith: Religious preference in employment decisions in religiously affiliated higher education. Atlanta, Ga: Published for the Center for Constitutional Studies [by] Omega Publications, 1990.

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One religion too many: The religiously comparative reflections of a comparatively religious Hindu. Albany: State University of New York Press, 2010.

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The religious heritage of Japan: Foundations for cross-cultural understanding in a religiously plural world. Portland, OR: Book East, 1999.

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Частини книг з теми "Religiously"

Larsen, Lillian I. "Mapping Religiously, or Religiously Minding the Map?" In Mapping Across Academia, 323–47. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-1011-2_16.

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Lehmann, Karsten. "Religiously affiliated NGOs." In Routledge Handbook of NGOs and International Relations, 397–412. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315268927-29.

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Detweiler, Robert. "What is Reading Religiously?" In Breaking the Fall, 30–66. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-09991-7_2.

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Schweitzer, Friedrich. "Against Religiously Motivated Violence." In Religion and Violence, 207–25. Wiesbaden: Springer Fachmedien Wiesbaden, 2017. http://dx.doi.org/10.1007/978-3-658-18302-8_14.

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Arthur, James. "Religiously affiliated higher education." In Faith and Secularisation in Religious Colleges and Universities, 6–32. London: Routledge, 2006. http://dx.doi.org/10.4324/9780203007440-2.

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Meneses, Eloise, Lindy Backues, David Bronkema, Eric G. Flett, and Benjamin L. Hartley. "Engaging the religiously committed other." In On Knowing Humanity, 10–29. Abingdon, Oxon ; New York, NY : Routledge, 2017. | Series: Routledge studies in anthropology ; 39: Routledge, 2017. http://dx.doi.org/10.4324/9781315315324-2.

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Heller, Jan C. "Religiously Based Objections to Human Cloning." In Biomedical Ethics Reviews, 153–76. Totowa, NJ: Humana Press, 1998. http://dx.doi.org/10.1007/978-1-59259-205-0_5.

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Thompson, Paul B. "Religiously Metaphysical Arguments Against Agrifood Biotechnology." In The International Library of Environmental, Agricultural and Food Ethics, 287–312. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-61214-6_11.

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Rizzieri, Aaron. "High Stakes and Religiously Significant Propositions." In Pragmatic Encroachment, Religious Belief, and Practice, 38–59. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137009418_3.

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Worthington, Everett L., Joshua N. Hook, Don E. Davis, Aubrey L. Gartner, and David J. Jennings. "Conducting empirical research on religiously accommodative interventions." In APA handbook of psychology, religion, and spirituality (Vol 2): An applied psychology of religion and spirituality., 651–69. Washington: American Psychological Association, 2013. http://dx.doi.org/10.1037/14046-034.

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Тези доповідей конференцій з теми "Religiously"

Kalyoncu, Mehmet. "BUILDING CIVIL SOCIETY IN ETHNO-RELIGIOUSLY FRACTURED COMMUNITIES: “THE CASE OF THE GÜLEN MOVEMENT IN TURKEY AND ABROAD”." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/oixq2070.

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Civil society is generally associated with the presence of voluntary, non-governmental civic and social organisations, which are run by informed citizens and assume responsibility for monitoring state bodies and operations and mobilising available resources to maintain order and efficiency in the functioning of both state and society. Early civil society theorists argued the relevance of such voluntary associations to achieving a stable and functioning democracy. But what if the local conditions prevent the formation of such associations – if the social landscape is characterised by communal conflicts stemming from deeply entrenched ethno- religious differences? The reality of such conditions makes it imperative that strategies are re-formulated in ethno-religiously fractured societies, where what divides different segments of the population is more than what unites them. This paper argues that it is possible to develop such strategies. The argument is based on field research in Mardin on the activities of the faith-based Gülen movement. This group has succeeded in forging policies and programmes that bring different ethno-religious communities together as a necessary first step towards civil society: common problems facing the different ethno-religious communities are identified, then solid services to address those problems are provided, requiring collaborative effort by the different ethno-religious communities. In this way the social potential of those communities is mobilised and channelled to achieve shared goals which enrich the society as a whole.

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Maskuri, Edi, Yusro Hakim, Ashari Ashari, and Supriyono Supriyono. "Integrated Technology And Mutual Participation For Changing Communities Socially, Economically And Religiously." In International Conference of Science and Technology for the Internet of Things. EAI, 2019. http://dx.doi.org/10.4108/eai.19-10-2018.2281307.

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Padela, Aasim, Sana Malik, Shaheen Nageeb, Monica Peek, and Michael Quinn. "Abstract C03: Reducing Muslim mammography disparities: Outcomes from a religiously tailored mosque-based intervention." In Abstracts: Tenth AACR Conference on The Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; September 25-28, 2017; Atlanta, GA. American Association for Cancer Research, 2018. http://dx.doi.org/10.1158/1538-7755.disp17-c03.

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Padela, Aasim I., Sana Malik, Shaheen Nageeb, Stephen Hall, Fatema Mirza, Monica Peek, and Michael Quinn. "Abstract 5273: Outcomes from a religiously tailored intervention to enhance mammography uptake among American Muslims." In Proceedings: AACR Annual Meeting 2018; April 14-18, 2018; Chicago, IL. American Association for Cancer Research, 2018. http://dx.doi.org/10.1158/1538-7445.am2018-5273.

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Morin, Shauna. "Finding a Home for Interfaith Work in Religiously Affiliated Colleges and Universities: Opportunities and Challenges." In 2019 AERA Annual Meeting. Washington DC: AERA, 2019. http://dx.doi.org/10.3102/1440689.

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Anderson, Brendan, Elizabeth Petsios, Suzanne Nesmith, and Dana Friend. "A PILOT STUDY OF HOW EVOLUTION UNDERSTANDING, EVOLUTION ACCEPTANCE, AND PERCEPTIONS OF CONFLICT BETWEEN RELIGION AND EVOLUTION ARE AFFECTED BY SCIENCE CLASSES AT A RELIGIOUSLY AFFILIATED INSTITUTION." In South-Central Section - 56th Annual Meeting - 2022. Geological Society of America, 2022. http://dx.doi.org/10.1130/abs/2022sc-373960.

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Anderson, Brendan, Elizabeth Petsios, Suzanne Nesmith, and Dana Friend. "A PILOT STUDY OF HOW EVOLUTION UNDERSTANDING, EVOLUTION ACCEPTANCE, AND PERCEPTIONS OF CONFLICT BETWEEN RELIGION AND EVOLUTION ARE AFFECTED BY BIOLOGY, GEOSCIENCE, AND SCIENCE EDUCATION COURSES AT A RELIGIOUSLY AFFILIATED INSTITUTION." In GSA Connects 2022 meeting in Denver, Colorado. Geological Society of America, 2022. http://dx.doi.org/10.1130/abs/2022am-381775.

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Ugur, Etga. "RELIGION AS A SOURCE OF SOCIAL CAPITAL? THE GÜLEN MOVEMENT IN THE PUBLIC SPHERE." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/clha2866.

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This paper asks: when and under what conditions does religion become a source of coopera- tion rather than conflict? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that has made the movement a global phenomenon and the focus of socio-political analysis. The Gülen community brings different sectors of society together to facilitate ‘collective intellectual effort’ and offer ‘civil responses’ to social issues, seeing this as a more subtle and legitimate way of influencing public debate and policy. To this end, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of these meetings was later expanded to include a wider audience in Europe, the U.S., and the Middle East. This paper looks specifically at the Abant Workshops and the movement’s strategy of bridge building and problem-solving. It uses the press releases, transcripts and audio-visual records of the past 14 meetings to discuss their objectives and outcomes. This material is supplement- ed by interviews with key organisers from the Journalists and Writer Foundation and other participants. The discussion aims to understand how far religiously inspired social groups can contribute to the empowerment of civil society vis-à-vis the state and its officially secular ideology. Beyond that, it aims to explain the role of civil society organisations in democratic governance, and the possibility of creating social capital in societies lacking a clear ‘overlap- ping consensus’ on issues of citizenship, morality and national identity. The hesitancy at the beginning turns into friendship, the distance into understanding, stiff looks and tensions into humorous jokes, and differences into richness. Abant is boldly moving towards an institutionalization. The objective is evident: Talking about some of the problems the country is facing, debating them and offering solutions; on a civil ground, within the framework of knowledge and deliberation. Some labelled the ideas in the concluding declarations as “revolutionary,” “renaissance,” and “first indications of a religious reform.” Some others (in minority) saw them “dangerous” and “non-sense.” In fact, the result is neither a “revolution” nor “non-sense” It is an indication of a quest for opening new horizons or creating a novel vision. When and under what conditions does religion become a source of cooperation rather than conflict in the civil society? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that raises the Gülen movement of Turkey as a global phenomenon to the focus of socio-political analysis. The Gülen community brings different sectors of the society together to create and facilitate a ‘common intellect’ to brainstorm and offer ‘civil responses’ to social issues. The move- ment sees this as a more subtle, but more effective, and legitimate way of influencing public debate and policy. Hence, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of the meetings was later expanded to include a wider audi- ence in Europe, the U.S., and the Middle East. In early 1990s the Gülen Movement launched a silent but persistent public relations cam- paign. Fethullah Gülen openly met with the prominent figures of government and politics, and gave interviews to some popular newspapers and magazines. With a thriving media net- work, private schools, and business associations the movement seemed to have entered a new stage in its relations with the outside world. This new stage was not a simple outreach effort; it was rather a confident step to carve a niche in the increasingly diversified Turkish public sphere. The instigation of a series of workshops known as Abant Platforms was one of the biggest steps in this process. The workshops brought academics, politicians, and intellectu- als together to discuss some of the thorniest issues of, first, Turkey, such as secularism and pluralism, and then the Muslim World, such as war, globalization and modernization. This paper seeks to explain the motives behind this kind of an ambitious project and its possible implications for the movement itself, for Turkey and for the Muslim World in transition.

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Kurbanova, Lida, Salambek Sulumov, Nasrudi Yarychev, and Zarina Ahmadova. "Narrative analysis to the problem of information extremism in the student environment." In East – West: Practical Approaches to Countering Terrorism and Preventing Violent Extremism. Dela Press Publishing House, 2022. http://dx.doi.org/10.56199/dpcshss.reul6227.

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The article analyzes students’ narratives by the method of focus groups on the problem of attitudes towards young women who left for Syria. The authors attempted to reconstruct the girls’ everyday discourse of “talking to a stranger on the Internet and going to Syria through interviews and focus-group communication”. In the context of narrative analysis, the authors see two levels of the problem: the micro-level – the ability to identify the degree of sensitivity to the ideology of Islamic fundamentalism through attitudes to the practical actions of specific girls who have already gone to Syria. Macro-level – “intergenerational conflict” or “intergenerational rift”. The result of intergenerational conflict in North Caucasus societies is often a religiously-extremist way of behaving to adults who do not share their “excessive immersion in Islam” to the detriment of traditional normative values. The analysis of youth narratives concerning the “departed” can also serve as an explanatory model for the response to a broader problem, namely the development of intergenerational dynamics in the context of a clash of values between the traditional culture of local societies and Islamic fundamentalism. In this two-level perspective, we see the prospect of further research into the problem of extremism in North Caucasian societies. In this article, we have designated the macro level as the “background site”. In our reconstruction of the everyday discourse of university students on the problem of “girls leaving for Syria”, we came to the following conclusions. The evaluations revealed the admissibility of sharing the spouse’s fate as an attributive understanding of marital duty within the framework of Islamic ideology. In the opinion of female students, the loneliness of girls, domestic violence, and the search for a “real man” can also serve as a possible decision for young women to communicate online with a stranger. The relevance of the problem of analyzing narratives is the need to comprehend the palette of opinions of a part of the youth audience, which is not considered to be young people in the “risk zone”.

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Zulkarnain, Zulkarnain, and Samsuri Samsuri. "Religious Leaders and Indonesian Religious Harmony." In Proceedings of the Annual Civic Education Conference (ACEC 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/acec-18.2018.23.

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Звіти організацій з теми "Religiously"

Howard, Joanna. Vulnerability and Poverty During Covid-19: Religious Minorities in India. Institute of Development Studies (IDS), November 2021. http://dx.doi.org/10.19088/creid.2021.014.

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The Covid-19 pandemic has had direct and indirect effects on religiously marginalised groups, exacerbating existing inequities and undermining the ambitions of Sustainable Development Goals (SDGs) to reach (and include) those ‘furthest behind’. Religious inequalities intersect with other inequalities to compound vulnerabilities, particularly the convergence of low socioeconomic status, gender inequality, and location-specific discrimination and insecurity, to shape how people are experiencing the pandemic. This policy briefing, written by Dr Joanna Howard (IDS) and a co-author (who must remain anonymous for reasons of personal security), draws on research with religious minorities living in urban slums in Tamil Nadu and Karnataka states in India. Findings show that religiously motivated discrimination reduced their access to employment and statutory services during the pandemic. Harassment and violence experienced by Muslims worsened; and loss of livelihoods, distress, and despair were also acutely experienced by dalit Hindus. Government response and protection towards lower caste and religious minorities has been insufficient.

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Howard, Jo. Understanding Intersecting Vulnerabilities Experienced by Religious Minorities Living in Poverty in the Shadows of Covid-19. Institute of Development Studies, October 2021. http://dx.doi.org/10.19088/creid.2021.012.

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The purpose of this study, conducted during the Covid-19 pandemic between November 2020 and March 2021 in India and Nigeria, is to explore the direct and indirect effects of Covid-19 on religiously marginalised groups experiencing intersecting vulnerabilities. The findings provide recognition of the impact of Covid-19 on targeting and encroachments faced by these groups in order to inform policy so that it includes their perspectives in building back better and promoting inclusive development. Policymakers need to understand both the direct and indirect impacts of Covid-19 in order to coordinate effective support and avert deepening marginalisation. This research demonstrates how religious inequalities intersect with other inequalities of power – historical, structural, and socially determined characteristics (class, ethnicity, caste, gender, age) – to shape how people experience the Covid-19 pandemic. Both India and Nigeria manifest high levels of authoritarianism, an absence of press freedom, targeting of religiously marginalised groups, and unequal access to public services and the protection of the state by religiously marginalised groups, according to geographic location. The findings of this report reveal the appalling everyday realities as well as the great courage of religious minorities living in poverty during the pandemic. Greater sensitivity to the critical intersection of vulnerabilities is essential for the longer-term recovery of these groups, who otherwise face slipping deeper into intergenerational poverty. Deepening poverty and proliferating ethno-religious injustices are fuelling tensions and conflict, and the risks of neglecting these issues are immense.

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Howard, Joanna, Oluwafunmilayo Para-Mallam, Plangsat Bitrus Dayil, and Philip Hayab. Vulnerability and Poverty During Covid-19: Religious Minorities in Nigeria. Institute of Development Studies (IDS), November 2021. http://dx.doi.org/10.19088/creid.2021.013.

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The Covid-19 pandemic has had direct and indirect effects on religiously marginalised groups, exacerbating existing inequities and undermining ambitions for those ‘furthest behind’ to be reached and supported through the Sustainable Development Goals (SDGs). The intersection of religious identity, socioeconomic status, geographic location, gender, and age compound vulnerability to violence and its impacts. This policy briefing, written by Dr Joanna Howard, Professor Oluwafunmilayo Para-Mallam, Dr Plangsat Bitrus Dayil, and Dr Philip Hayab, draws on research into the experiences of the pandemic by religious minorities living in Kaduna and Plateau states in Nigeria and finds that the pandemic deepened pre-existing ethno-religious fault lines. Exacerbated by ongoing insecurity, it contributed to increased poverty, with women particularly affected, and worsening mental health, with people experiencing fear, frustration, and depression. There are also long-term consequences for development; for example, on children’s education.

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Tadros, Mariz, and Claire Thomas. Evidence Review: Religious Marginalities and COVID Vaccination - Access and Hesitancy. Institute of Development Studies (IDS), September 2021. http://dx.doi.org/10.19088/sshap.2021.033.

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Religious minority affiliation or status can play a very important role in influencing people's access to vaccines as well as their willingness to undergo vaccination. Many studies focus on class, ethnicity and geographic location when examining how social inequalities impact vaccination programmes. However, religious marginality is often overlooked. Here we explore how being situated on the margins, on account of religious affiliation, shapes experiences of vaccine access and uptake. The issues addressed are important for COVID-19 vaccination roll out, but also contain lessons for all vaccination programmes and many other preventative health measures. In this brief, we present key considerations for addressing differentials in access to and willingness to undergo vaccinations that are linked to religious minority status, experiences, authorities or doctrine. We explain why the study and awareness of religious marginality is crucial for the success of vaccination programmes broadly and specifically as they apply to COVID-19 vaccination. We also explore ways in which religious marginality intersects with other identity markers to influence individual and community access to vaccines. Finally, we examine vaccine hesitancy in relation to religious minorities and outline approaches to community health engagement that are socio-religiously sensitive, as well as practical, to enhance vaccination confidence.

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Tadros, Mariz, and Claire Thomas. Evidence Review: Religious Marginalities and COVID Vaccination - Access and Hesitancy. Institute of Development Studies (IDS), November 2021. http://dx.doi.org/10.19088/sshap.2021.043.

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Tadros, Mariz, ed. What About Us? Global Perspectives on Redressing Religious Inequalities. Institute of Development Studies, October 2022. http://dx.doi.org/10.19088/creid.2021.005.

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How can we make religious equality a reality for those on the margins of society and politics? This book is about the individual and collective struggles of the religiously marginalised to be recognised and their inequalities, religious or otherwise, redressed. It is also about the efforts of civil society, governments, multilateral actors, and scholars to promote freedom of religion or belief (FoRB) whatever shape they take. The actors and contexts that feature in this book are as diverse as health workers in Israel, local education authorities in Nigeria, indigenous movements in India, Uganda, or South Africa, and multilateral actors such as the Islamic Development Bank in Sudan and the World Bank in Pakistan. Some of the case studies engage with development discourses and narratives or are undertaken by development actors, while other cases operate completely outside the international development paradigm. These case studies present some important insights, which while highly relevant for their contexts also draw out important insights for academics, practitioners, activists, and others who have an interest in redressing religious inequalities for socioeconomically marginalised populations.

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Steiner, Mark G. Liaison With Religious PVOs. Fort Belvoir, VA: Defense Technical Information Center, January 2000. http://dx.doi.org/10.21236/ada378609.

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Gruber, Jonathan. Religious Market Structure, Religious Participation, and Outcomes: Is Religion Good for You? Cambridge, MA: National Bureau of Economic Research, May 2005. http://dx.doi.org/10.3386/w11377.

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Barro, Robert, and Jason Hwang. Religious Conversion in 40 Countries. Cambridge, MA: National Bureau of Economic Research, December 2007. http://dx.doi.org/10.3386/w13689.

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Benjamin, Daniel, James Choi, and Geoffrey Fisher. Religious Identity and Economic Behavior. Cambridge, MA: National Bureau of Economic Research, April 2010. http://dx.doi.org/10.3386/w15925.

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