Hasil untuk "By religion"

H. Lewis

Stanisław Fel, Katarzyna Lenart-Kłoś, Rafał Boguszewski et al.

The paper aims to determine the associations of mediators’ religiosity, assessed as self-reported religious belief and religious practice frequency, with their recognition of the existence of a work ethic of mediators, their personal approach to the occupation, their values, their adherence to the rules of mediation, and their perception of its objectives. The article is based on the results of a quantitative study conducted among Polish court mediators (<i>n</i> = 391). It was found that the mediators who were religious believers and regularly practiced their religion were more often convinced about the existence of a work ethic, treated work in their occupation as an opportunity to help people, and remained neutral in disputes, but they were also more inclined to violate the principle of impartiality by being prepared to conduct mediation in their friends or family members’ cases. Our research on mediators’ work ethic may be useful in raising the standards of mediator training in specific areas of specialization, including working with migrants and multicultural communities, enhancing the effectiveness of mediations, improving their quality, and boosting the level of disputants’ satisfaction.

Uun Yusufa, Zulfan Nabrisah, M. Al Qautsar Pratama

This paper examines the construction of an oral interpretation of the Quran on YouTube channels regarding religious moderation and the power-knowledge relationship that influences it. It is motivated by the reality of religious moderation discourse, as informed by studying the Qur’an and its interpretation. It is shared through social media platforms, such as YouTube, and is used to disseminate various perspectives. By employing a qualitative descriptive method and Michel Foucault’s critical discourse analysis of the oral interpretations of four prominent figures in Indonesian society, this article concludes that the discourse on religious moderation in oral interpretations on YouTube operates within a knowledge power network involving Muslim individuals, countries, media, and communities. The interpretations conveyed by the four figures tend to normalize the understanding of religious moderation as part of the broader teachings of Islam, aligning with the agendas of the government, organizations, and the media. The narrative of religious moderation is constructed through the selection of verses, especially QS al-Baqarah: 143, a textual-contextual combination of interpreting and delivery that emphasizes tolerance and anti-extremism. It is interpreted in the Indonesian context, specifically as religious moderation, characterized by individuals who are tolerant, fair, respectful of one another, and not overly inclined or excessively devoted to their religion. However, the dichotomy between "moderate" and “its opponent” in this interpretation reveals the existence of ideological limits imposed by dominant actors, such that the discourse of moderation is not always neutral but functions as a tool of social and political regulation.

Aditi Singh Kavia, Karan Singh Chouhan

The criminal laws have undergone a comprehensive reform with the enactment of the Kitab Undang-Undang Hukum Pidana (KUHP), 2023 in Indonesia and  Bharatiya Nyaya Sanhita (BNS), Bharatiya Nagarik Suraksha Sanhita (BNSS), and Bharatiya Sakshya Adhiniyam (BSA), 2023 in India. Those circumstances have raised serious questions concerning human rights. The newly enacted Criminal laws were introduced as a comprehensive reform to supersede the outdated colonial-era legislation, with the intention of dismantling colonial legacy. This study endeavors to conduct a critical evaluation of the extent to which recent criminal law reforms in Indonesia and India conform to the principles of decolonization. Specifically, it examines whether these reforms aligns with legal morality and human rights, evaluating whether they dismantle colonial legal legacies or inadvertently reinforce them. Furthermore, it aims to conceptualize various frameworks of morality, its nexus with law and explores the morality dilemmas by situating the study within the theoretical framework of decolonization. The research follows a comparative and doctrinal legal research approach, critically analyzing offenses against state, morality and religion-based offenses such as blasphemy, adultery, sedition, homosexuality, abortion among others. The findings of the study reveal that reforms of criminal codes have instead reinforced colonial morality and has disproportionality affected human rights of minorities. Through this study, the author concludes that true decolonization can be achieved when the colonial structures are questioned, colonial institutions are dismantled and the laws are in alignment with the international human rights standards. It is also recommended that the reform process should be continuous, democratic, empirical and ensure traditional belief and  moralities are respected without infringing on individual rights.

Moshe Sharabi, Ilan Shdema, Doaa Manadreh et al.

The participation of Muslim women in the Israeli labor force is very low and stems from them being part of a traditional patriarchal society where women (especially religious ones) are still expected to be homemakers. Additionally, previous governmental policy decisions hindered a wide integration of Muslim women into the labor market. This study examined the centrality of life domains for Muslim women according to their religiosity degree. A questionnaire concerning the relative centrality of work, family, community, religion, and leisure was distributed among 219 Muslim working women. The findings show that work was more central for traditional women compared to secular and religious ones, but secular women ranked the centrality of family first and work second, similarly to the ranking in various Western countries. By contrast, traditional and religious women ranked work first and family second. Additionally, secular women ranked the centrality of leisure and community higher than traditional and religious women. The Israeli case is relevant in this regard because, similar to other Western countries, most Muslims in Israel form a distinct ethnic group, characterized by lower socioeconomic status and subject to political marginalization. The results have both theoretical and practical significance.

Fatima El Sayed, Nader Hotait, Nader Hotait

IntroductionSocial media has become a central part of everyday life, providing spaces for communication, self-expression, and social mobilization. TikTok, specifically, has emerged as a prominent platform for marginalized groups, providing opportunities for activism and representation. However, research falls short in examining the specific role of TikTok for Muslim women in Germany who face intersecting forms of marginalization. This shortcoming reflects a broader lack of research on the experiences of marginalized groups within TikTok’s logics and affordances, and what functions the platform fulfills for these communities. Against this backdrop, this study examines TikTok’s role as a platform for Muslim female content creators in Germany and its broader implications for marginalized communities. Our research is guided by the following questions: (a) What are the main themes and topics that are being brought forward by Muslim women content creators on TikTok? (b) What technical affordances do they use to communicate their content? (c) What functions does TikTok fulfill for Muslim women as an intersectionally marginalized group?.MethodsWe analyze 320 videos from 32 public TikTok accounts identified through snowball sampling. Data collection includes automated web scraping, manual transcription, and qualitative coding. This allows us to identify main topics, video formats, and content types to answer our research questions.ResultsOur findings show that Muslim women produce diverse content on TikTok, ranging from beauty and lifestyle to religious education and social justice. They shape the platform’s functionalities through creative use, while TikTok’s algorithm and virality logic drive creators to blend entertainment with personal content. The hijab emerges as a unique issue, framed within both political and fashion discourses. Overall, TikTok functions as a “third space” where Muslim women challenge mainstream stereotypes and offer alternative interpretations of their identity. While TikTok provides empowerment and visibility, it also exposes Muslim women to hate speech and harassment. The platform provides tools to counter these issues, but the underlying social hierarchies often limit their visibility, making TikTok both a site of empowerment and vulnerability.DiscussionThis study highlights the need for further research into the role of social media for marginalized groups, particularly across platforms, gender, and religion.

Sergey Pakhomov

The article reflects on the transformations that classical Tantra has undergone in the West and in Russia in the 20th – 21st centuries. The basis for the image of Tantra in the Western imagination was the model of «non-dual» Shaiva-Shakta Tantrism. The first serious interpretation and exegesis of Tantra was provided by J. Woodroffe (1865–1936). In parallel with him, the first popularizer of the new Tantra, P. Bernard (1875–1955), worked in the United States. He paid great attention to the themes of love, body and sexuality. But the soil for Neotantra was formed later, and the New Age and “sexual revolution” became its main ingredients. The first Neotantrist should be considered the Indian guru Osho Rajneesh (1931–1990). In Osho’s sermons, classical tantra was combined with Zen Buddhism, Taoism, Western psychotherapy, the teachings of Gurdjieff and Krishnamurti. Osho taught his students spontaneity, naturalness, totality, rebellion against the “slavery of the mind”. Many Neotantric teachers popular in Russia are students of Osho. The arrival of Swami Virato Nostradamus (1938–2013) in 1992 can be considered the beginning of the spread of Tantra in Russia. Among the well-known domestic Neotantric teachers are L. Teternikov, A. Lapin, P. Ostrikov, S. Slyusarev, A. Shelyakov, A. Lyubarsky, S. Knyazev and others. The article analyzes the views of Russian Neotantrists on human nature, their reflection on Tantra, attitude to yoga, religion, women, sexuality. In general, these views are dependent on Osho and his disciples. There are some similarities between Neotantra and classical Tantra (eg., syncretism, practicality, interest in the concept of energy, etc.), although the context of these traits should always be considered. There are more differences between them. In Neotantra we see: rejection of religiosity; declining value of mentoring; rejection of concepts important for classical Tantra (moksha, karma, samsara, etc.) or their remaking; emphasizing the importance of sexuality; absence of sacred texts and sacred language; psychologization. Neotantra is gradually becoming an increasingly organic part of the westernized global world.

Vinod Kumar Mishra

This article aims to provide a systematic analysis of inter-group inequality in access to good quality housing and basic amenities. It also attempts to discuss the socio-economic determinants of accessing housing and basic amenities. The article provides evidence of social identity-based discrimination by implying econometric analysis of decomposition methods. The findings of the article demonstrate that social group identities such as caste and religion play a significant role in determining the sufficiency, continuity and quality of housing and basic amenities. Inter-group inequality in accessing these essential services is significantly high in both rural and urban areas. The results of logistic regression model and decomposition method used in the article shows that social identity-based discrimination reduces the sufficiency and quality of housing and basic services availed by marginalized social groups such as scheduled caste, scheduled tribe and religious minorities. It can be argued from the analysis that right to adequate housing in terms of good quality dwelling and access to drinking water and sanitation is adversely affected by social exclusion and discrimination experienced by marginalized social groups.

Zohreh Taher, Farzaneh Farrokhfar, Saba Fadavi

Symbolism is a cryptic and effective way of conveying meaning, handled by Iranian painters in different periods. During the Safavid period, the use of symbolic elements became more prominent with the recognition of the Shiite religion and the tendency of art workshops to portray mystical and religious themes. Among these workshops was the royal workshop of Prince Ibrahim Mirza in Mashhad, which is recognized both for its religious and cultural significance of Khorasan and for its illustration of magnificent manuscripts such as the Jami’s Haft Awrang. Ibrahim Mirza's Haft Awrang paintings are based on Jami’s stories and have different themes, such as the story of "Yusuf and Zuleykha" mentioned in the Qur’an and other books of the monotheistic religions, or the often told story of "Leily and Majnoon". It is reflected in Iranian literature and culture. The aim of this study is to comparatively examine the symbolism in the paintings of these two stories, to determine their relationship with the religious and cultural beliefs of this period, and to answer the following questions: 1. How were the culture and religious beliefs of the Safavid period reflected in the symbolism of the two stories? 2. What is the connection between the symbolism in the paintings of the two stories and religious and cultural beliefs of the Iranians during the Safavid era? The research method is comparative-analytical, and the information collection method is library research. We start with symbols classifications: One of the types of symbols classification is the placement of symbols into the type of human symbols and transcendent symbols, based on the theory of symbolism by Charles Chadwick (1996). "Human symbols" is a personal aspect of symbolism that can be considered the art of expressing thoughts and feelings by referring to how they are expressed by the artist; like a jar in Khayyam's poems. In this sense, it is the artist who brings a symbolic concept to the symbol and uses it in a certain sense in his works, and this requires the examination of all the works of an artist that are outside the scope of this study. But, in "transcendent symbolism" symbols are broad, general and ideally objective images of the world, of which the present world is only an incomplete representation, mystical symbols, and cultural symbols may be considered of this type. Transcendent religious symbols refer to religious content, and transcendental cultural symbols refer to literature and culture, and transcendent artistic symbols are derived from the principles of Iranian painting and elements of nature. We examine artistic symbols in two sub-categories of geometric and natural in 6 paintings of Haft Awrang. What can be deduced from the analysis of the research findings and the comparison of the two categories of painting is that the painters of Ibrahim Mirza’s Haft Awrang paid attention to the belief and culture of their period in the painting of religious and cultural content. The use of symbols such as the Ghezelbash Hat of the main characters of the story, Islimi, Greh, lotus, green and blue colors, mountain -tree, and the golden sky is in accordance with religious and cultural beliefs and principles. In response to the second question from the painting tradition of this period, despite the similarities in the use of some transcendent artistic symbols in both categories of painting originating from the Iranian painting tradition and originating from the seven principles of painting during the Safavids period, symbolism is different in the pantings of two stories. It is clear that in the Iranian painting tradition, symbols, like other nations, have a cultural and doctrinal basis, which is immortalized to express deep and cryptic concepts in the literature and culture of the nations. Therefore, the formation of principles based on this deep connection between religion and culture in the Iranian painting tradition has led to the use of some similar transcendent artistic symbols. As the winged angel and phoenix are combined symbols, rooted in the ancient myths of ancient Iran, and after Islam, under the influence of the common concepts of religions, the winged angel became a symbol for Gabriel and angels close to God, and phoenix found a sacred and spiritual role. Therefore, the painters paid attention to the religious and cultural context of the story in symbolism, and used symbols accordingly in their paintings. Despite the influence of religion and culture on each other and the art of the Safavid period, it can be said that some mythological symbols such as phoenix and dragon from the rich culture of ancient Iran remained strong and alive. The painters also used symbols like Lutus, Greh, etc. and they became the common ground and basic principles of Iranian painting. Some symbols such as the winged angel and the phoenix, retained their mythological forms, but took on a religious color and were used in a new sense.

Kevin J. Christiano, B. Wilson

Asonzeh Ukah

Since the re-purposing of the concept of the moral economy by the British historian, E.P. Thompson in the late 1960s, scholars from a variety of disciplines in social sciences and humanities have attempted to apply it as a tool for empirical analysis. As a migratory concept, the meaning of ‘moral economy’ has shifted from theology to philosophy to anthropology and history. Scholars of religions and historians of religion, however, have shown a reluctance in deploying the concept in their field of study. A flexible and vintage concept such as the moral economy may seem to be an oxymoron when applied to the study of religion and religious reforms. Its utility, however, is demonstrated by a collection of four critical articles in this special issue of this journal to explore wide-ranging empirical materials and contexts. These include the contemporary analysis of religious morality and regulation in Northern Nigeria, the entanglements of Muslim-owned restaurants and Islam-ic morality in Mumbai (India), Zulu ethnic nationality and morality in the Nazareth Baptist Church in KwaZulu-Natal (South Africa), and finally, the pre-modern theoretical and philosophical reflections of the 14th-century Tunisian Muslim philosopher, Abd al-Rahman Ibn Khaldun. In these diverse scenarios and contexts, the moral economy concept illustrates its theoretical and analytical capacity and potential in the field of the study of religions.

Mariano Rodríguez González

Resumo: É importante para a sociedade a luta contra a estupidez, porque o estúpido é constitutivamente destrutivo. Mas aquele que luta contra a estupidez, própria e alheia, é, sobretudo, tradicionalmente, o filósofo. Vamos constatar a presença dessa luta em Nietzsche, e perscrutar a relevância que teria em sua obra, em geral pouco ressaltada. Nietzsche se une à linhagem clássica da denúncia da estupidez, extremando-a ao modulá-la nos termos de seu perspectivismo como incapacidade de “sair” da perspectiva única. Além disso, procederemos a descobrir uma classe de estupidez que acompanha a sabedoria como sua sombra necessária e que seria a que nos abre, diante do cristianismo paulino e erasmista, a possibilidade de uma ciência alegre. Por outro lado, a estupidez cósmica teria o bonito nome de “necessidade”, e o dionisíaco do pensamento do eterno retorno radica sobretudo no amor fati, que em nosso caso se traduziria como afirmação e ainda amor da estupidez. Por isso Nietzsche dirá que a sabedoria dionisíaca é o princípio da maior estupidez possível.

Dr. Will Gordon

From 1966 to 1989, the South African Defence Force (SADF) was involved in a low-intensity war in Namibia, the so-called ‘Border War’. To secure sufficient manpower to defend themselves against internal and external threats from liberation movements, often supported by the Soviet Union, the National Party introduced increasingly comprehensive systems of conscription for white males. In the main, though there was opposition from English-speaking churches, the war and conscription was supported by the mainstream Afrikaans churches in South Africa. As such, they supported a comprehensive Chaplain’s Service that reached all corners of the SADF. However, the SADF also made use of units that were not primarily made up of white South Africans. Once such unit was 32 Battalion, constituted from soldiers that used to belong to the National Front for the Liberation of Angola. When they joined the SADF, the soldiers brought their families with them, necessitating the SADF to care, physically and spiritually, for both soldiers and civilians. This article examines the role that chaplains played in a unit that fell on the periphery of the SADF’s commitment; though they were almost continuously involved in fighting for the SADF, to a large extent they fell outside of the normal military structures. Drawing extensively on primary sources, often recently declassified, the study provides an ecclesiological perspective on the influence of chaplains and religion on the men and women associated with 32 Battalion and contributes to the larger discourse about the relationship between religion and the military. Extant primary and secondary sources have been consulted including interviews with relevant anonymised respondents.

Korneev Volodymyr V., Khaustova Viktoriia Ye., Khodzhaian Alina O.

The economic results of the development of Muslim countries have raised the question of the existence of an increasingly focused Islamic financial and tax model. Taxes in the Islamic economic model provide an implicit link in the relations between the state and individuals, thus determining the limits of conditioned freedom and mutual obligations. The article is aimed at identifying the indicative features of progressive taxation of individual income in some Islamic countries. The research results show that Islamic countries are characterized by the unity of religion (faith) and such elements of the social system as the organization of power, as well as family, economic and other relations. The boundaries of the personal and the public, the individual and the national are transparent and strictly regulated. The peculiarities of the Tax Institute in Muslim countries, terms of taxation and tax usage rules are considered. It is proven that nowadays approaches to taxation in Islamic countries are diverse. It is determined that progressive taxation of individual income is widely used in Turkey, Pakistan, Tunisia, Indonesia, Nigeria, and other countries, and partly in Saudi Arabia; "tax heavens" are typical for the UAE, Kuwait, Qatar, Bahrain, and Omani; proportional taxation is still used in Malaysia, Sudan, and Kazakhstan. The main types of taxes in Muslim countries are analyzed, their evolution is studied. Modern foci of progressive taxation of individual incomes in specific Muslim countries are revealed. The advantages of the Islamic financial model in terms of tax policy modernization and compliance with tax discipline, unconditional fulfillment of obligations and concluded agreements are identified. It is substantiated that using some elements of the progressive tax scale applied in the practice of Islamic finance can prove useful in a number of areas, providing budgetary and social balance in the "corridor of opportunities", bringing mutual responsibility of citizens and the state in fulfilling obligations, creating an annuity and mutually beneficial economic behavior pattern. It is proved that the progressive tax withdrawal of a part of large incomes will give a restrictive and restraining result of control over their redistribution in the public interest, as the socio-economic behavior of individuals, their powers and responsibilities must be balanced.

Furkan Yılmaz

Batı-Hristiyan kaynaklı olarak telakki edilen, aynı zamanda diğer dinsel geleneklerde de bulunan dini çeşitlilik, özellikle 20. yy. başlarında artarak gelişmiş, yaygınlaşmış ve kurumsal faaliyetler şeklinde varlığını sürdürerek son yüzyılda “Yeni Dini Hareketler“ adıyla anılmaya başlanmıştır. Özellikle Amerika Birleşik Devletleri bünyesinde sayıları yüzleri aşan Yeni Dini Hareketler’in varlığı dikkat çekmektedir. Söz konusu oluşumların özellikle protesto hareketleri olarak görüldüğü düşünülmektedir. Yeni Dini Hareketler başlıklı bu çalışma, özellikle ülkemizde bu konuda yapılan araştırmaların da kısıtlı olması nedeniyle okuyucular için önem arz etmektedir. Eserde Yeni Dini Hareketler’in genel özellikleri ve oluşum süreçlerindeki nedenler, özel olarak da şiddet ile ilgili yanları ortaya konmuş olması nedeniyle okuyucu için önemli bir boşluğu dolduracağı söylenebilir.

J. Wallace, Tyrone A. Forman

C. Nelson, B. Rosenfeld, W. Breitbart et al.

J. Beckford

J. Habermas, Ciaran Cronin

Wendy Cadge, E. Ecklund