In recent years, both religious studies and citizenship studies have developed research approaches grounded in the everyday experience of social actors, leading to the concepts of <i>lived religion</i> and <i>lived citizenship</i>. The convergence of these approaches has fostered innovative research exploring the interplay between citizenship and religious experience, particularly among migrants and their descendants. Building on these theoretical developments, this paper explores how the lived experience of religiosity intersects with and reinforces that of citizenship among young Muslims with migrant backgrounds in Italy. The research is set in Italy, where Islam is often portrayed as the ultimate form of otherness and focuses on young migrants’ descendants, who have frequently articulated claims to citizenship in relation to their religious belonging. The paper draws on 40 biographical interviews and 4 focus groups conducted with young Muslims with migratory backgrounds living in Italy, collected in the framework of the project ‘<i>Growing old, feeling like citizens?</i>’ (Universities of Padua and Milan-Bicocca). The paper illustrates how the everyday experience of Islam among the young participants entails the upholding of religious and moral values that closely align with the notion of being ‘good citizens’. This convergence between lived citizenship and religion is particularly significant, as it is strategically employed by the interviewees to assert their legitimacy in participating, as Muslims, in Italian civic life.
This article examines the contribution of Islamic philosophy and Islamic education to the realization of democratic elections in Indonesia. The study aims to analyze how the core principles of Hablum Minallah (tauhid and taqwa) and Hablum Minannas (adl, shura, and amal makruf nahi munkar) provide ethical and normative foundations for political participation and the strengthening of democratic values. A qualitative approach with normative-philosophical analysis is employed. Data are collected through a comprehensive literature review, including classical and contemporary Islamic philosophical works, relevant legal and policy documents, and studies on Islamic education and democratic practices. Thematic and normative analysis is used to synthesize and connect philosophical values with educational strategies and electoral ethics. The analysis shows that integrating Islamic philosophical values into educational practices—through curriculum development, extracurricular activities, and community-based da’wah and counseling—can enhance civic awareness, foster responsible citizenship, and promote integrity in the electoral process. Regulatory support from national educational policies further reinforces these efforts. Islamic education is identified as a vital mechanism for instilling democratic culture, ethical conduct, and resilience against challenges such as misinformation and identity politics. The findings suggest practical strategies for policymakers and educators to incorporate Islamic values into educational programs, aiming to support ethical democratic participation. These include curriculum integration, interactive civic education, digital literacy training, and targeted community engagement. This study offers an integrative framework that connects Islamic philosophical, normative, and educational dimensions to the practical challenges of democracy in Indonesia. By situating Islamic education as both doctrinal transmission and civic empowerment, the research provides a reference for further study and policy development at the intersection of religion, education, and democratic culture.
Sanny Nofrima, Isabella Isabella, Ahmad Baidawi
et al.
Radicalism is an important element of social movements advocating for individuals or groups seeking ideological emancipation, fostering critical perspectives, and striving for change directly linked to broader adversaries and goals. Vulnerability to radicalism exists at varying intensities, rendering individuals or groups susceptible to radicalization. This research examines a significant issue of potential radicalism identified in previous studies, which appears to surpass society's understanding. The study aims to investigate several dimensions, including understanding, attitudes, and actions with the potential for radicalization. A quantitative method involving face-to-face interview techniques was utilized. The research sample consisted of 400 stratified random samples, which were selected based on characteristics such as gender, marital status, age, occupation, and religion, using the Slovin formula: n = N / (1 + (N x e²)) with a sampling error of 5%, and three hypotheses concerning attitude, understanding, and action. This research also employs a Scopus-based mapping of radicalism, analyzing the network in detail. The findings of the research show that attitude, understanding, and action have a direct impact on radicalism. Additional findings reveal that attitudes exert the greatest influence on the potential for radicalism, followed by understanding and actions. When viewpoints become extreme, inflexible, or intolerant, attitudes can reveal a person's propensity toward a particular ideology or societal issue. By encouraging the avoidance of possible radicalism and supporting improved decision-making in society, healthy social interactions can raise awareness of the hazards of radicalism. The interaction between attitudes, understanding, actions, and the potential for radicalism is a dynamic process that progressively leads to radical involvement within a specific context.
Farhana Faruque, Nasreen Nahar, Mohammad S Mahbub
et al.
Background: Contraception discontinuation often leads to unintended pregnancies with subsequent increases in risks of abortion-related morbidity and mortality and reduced effectiveness of family planning programs. Objectives: To identify the factors influencing the decision to discontinue the use of long-acting reversible contraceptives among selected women in Bangladesh. Materials and Methods: A cross-sectional study was conducted on 146 women of reproductive age seeking family planning services from two well-known clinics operated by non-governmental organizations (NGOs) in Dhaka, Bangladesh. The respondents were selected through purposive sampling and data were collected by semi-structured questionnaire and face-to-face interviews. Results: More than half of the participants used injectable contraceptives and the majority reported discontinuation of the contraceptive method within one year. Nearly half (50.7%) of participants faced complications after using long-acting reversible contraceptives. Abdominal pain was the most common complaint among respondents (60.6%). The common causes of discontinuation included husband pressure (36.5%), family pressure (16.2%), and religion (2.7%). The association between participants’ age (P = 0.004), marital status (P = 0.004), and family income (P = 0.01) with discontinuation of long-acting reversible contraception (LARC) were statistically significant. The association between injectable and intrauterine device contraceptive methods with discontinuation of LARC was statistically significant (P < 0.05). Conclusion: Appropriate counseling, follow-up care, and management of side effects could help to reduce the discontinuation rate of long-acting reversible contraceptives.
Abstract The place of religion in the context of contemporary art is fraught and complex. This article discusses three prominent ways in which religion is explored in contemporary art: in sociopolitics, in art that transgresses, and in the creation of spaces of contemplation, some of which may be ‘religious’. Each of these ways have in common the exploration of religion primarily in terms of its lived experience and practices (within identity and the material world) rather than through religious belief or the institutions of religion.
Introduction: Women's strong decision-making abilities are essential to reducing maternal mortality rates. Because women's involvement in decision-making would increase uptake for healthcare services like maternal healthcare, which includes prenatal care (ANC), postnatal care (PNC), and facility delivery. Studies have revealed that women's decision-making autonomy is low, particularly in underdeveloped nations like Ethiopia. Investigating potential factors that may influence women's participation in household decision-making is the primary goal of this study project. Methods: Secondary data analysis was carried out using data from the 2016 Ethiopian Demographic and Health Survey (EDHS). For the final analysis we used a weighted sample of 10,223 currently married women. All the frequencies and the percentages in the result section are weighted. The model's fitness was assessed using the Hosmer-Lemeshow test. It is the best fit (p value = 0.19). Variables with p values ≤ 0.2 in the bi-variable binary logistic regression analysis were included in the multivariable binary logistic regression analysis. The Adjusted Odds Ratio (AOR) with 95% confidence interval (95% CI) was computed. Variables with a P-value of less than 0.05 in the multi variable binary logistic regression analysis were declared as statistically significant predictors of the outcome variable. Result: The overall magnitude of women's participation in decision making among was 70.55% (CI: 69.65, 71.42). Residence (rural; AOR: 0.83, 95% CI: 0.70, 0.980), educational status (None educated; AOR: 0.43, 95% CI: 0.30, 0.62, primary education AOR: 0.49, 95% CI: 0.34, 0.69), religion (protestant AOR: 0.72, 95% CI: 0.64, 0.81), Muslim; AOR: 0.87, 95% CI: 0.78, 0.96, Others; AOR: 0.66, 95% CI: 0.50, 0.87), wealth index (poor; AOR: 0.70, 95% CI: 0.63, 0.79, middle; AOR: 0.75, 95% CI: 0.66, 0.85), working status (Not working; AOR: 0.73, 95% CI: 0.66, 0.80), husband working status (husband not working; AOR:1.69, 95% CI: 1.43, 2.0) and sex of household head (female heads; AOR: 1.29, 95% CI: 1.08, 1.54) were statistically significant factors. Conclusion: Generally women's participation in household decision making in our study was high (70.55%). It is highly affected by socio demographic and economic characteristics of women and husbands characteristics. This study indicates that educating women, improving their economic status through employment opportunities, empowering women to be head of household will enhance their participation on household decision making.
Abstract Background Racism in medicine represents a global problem. It takes place on the individual, institutional and structural level. Especially structural racism can have serious effects on the health of individual people. Furthermore, racist discrimination is not always based on race solemnly but frequently intersects with other social categories such as gender, class or religion. To describe this multidimensional form of discrimination the term intersectionality has been coined. However, the understanding of structural intersectional racism in medicine is still fragmented, especially in the German context. Yet, medical students need to be trained in understanding structural and intersectional racism to see the impact of racist structures on the patient’s health. Method We conducted a qualitative study to explore the knowledge, awareness and perception of racism in medicine and health care of medical students in Germany. Our research questions are how do medical student understand structural racism and its effects on health in Germany? Do students see interrelations with other forms of discrimination and in this context to what extent are they familiar with the concept of intersectionality? Which categories intersect from their point of views with race in context of medicine and health care? We conducted focus groups with medical students (n = 32) in Germany. Results Our results demonstrate that students have a wide spectrum of knowledge, awareness and perceptions about racism from being rather elaborate to very little knowledge about it. The students have particular problems to understand and situate structural racism in Germany. Some raised doubts about the relevance. Yet, other students are aware of the concept of intersectionality and are convinced that racism must be looked at from an intersectional perspective. Conclusions The diverse knowledge, awareness and perceptions of medical students about structural racism and intersectionality hints to a lack of systematic education of medical students about these issues in Germany. Yet, in context of diversifying societies an understanding about racism and its impact on health is imminent for future medical doctors to provide good care for their patients. Therefore, this knowledge gap must be systematically filled by the medical education.
Our experience of being ‘addressed’ by music makes it legitimate to maintain that music ‘speaks’ to us; in so far as it constitutes a ‘language’ it does not, however, convey logical, linear discourse: its power depends on ambiguity and on a capacity for the simultaneous sounding of opposites. This language of harmonised contrast engages both our intellect and our emotions but cannot be fathomed by either; the fact that music inspires at once satisfaction and hunger shows that it points beyond itself to the source from which it springs and is, in this respect, a ‘sign’. How do we absorb this language? How do we hear it? In this chapter, the author discusses questions like these related to the thinking of Élisabeth-Paule Labat (1897–1975), a French pianist and composer. In 1922, Élisabeth-Paule Labat entered the Benedictine abbey of Saint-Michel de Kergonan in Brittany. In 1963 she published her Essai sur le mystère de la musique (translated from French by the author of this chapter), where she discusses the decisive role that great music can play in the spiritual life.4
This study aims to to find out the application of learning and the differences in the application of PJOK learning during the Covid-19 pandemic which was carried out by State and Private Schools at the SD level throughout Rejang Lebong Regency. This type of research is descriptive qualitative. The subjects of this study amounted to 60 people consisting of the Principal, Teachers and Students. The instruments and data collection techniques used in this study were observation, questionnaires, interviews and documentation. The data analysis technique used is descriptive analysis with percentages. The results showed that the implementation of PJOK learning during the Covid-19 pandemic related to the Semester Program, RPP and Learning Process at State Elementary Schools was in the Good category with a percentage of 70%, the Ministry of Education's Private Elementary School was in the Very Good category with a percentage of 81.66%, and Private Elementary Schools. The Ministry of Religion is in the Enough category with a percentage of 59%. Furthermore, the difference in the application of learning in public schools and private schools lies in the learning methods and media used by each elementary school unit.
The paper deals with the toponymic material recorded in 2008–2019 from the Russian population of the mining settlements of Nyvchim, Kazhym, and Nychpas. All these small towns emerged due to iron mining development in the Komi Republic of the mid-18th century and the workforce migration from the central and northern parts of Russia related thereto. Analyzing the data from local toponymic systems, the authors discover motivations behind the local microtoponymy and the peculiarities of present-day place names in the region. Beyond that, the study deals with the names of intra-rural parts and periphery areas assimilated for economic, fishing, and other types of activities. Several groups of unofficial microtoponyms were highlighted: 1) titled by name/surname of the owner or user 2) referring to landscape and location features 3) situational microtoponyms. On the one hand, the analysis testifies to the adoption of Finno-Ugric names (hydronomy, above all) on the territory of the Russian mining settlements in the Komi Republic. On the other hand, in the times of territory reclamation, there is an increase of Russian-based naming establishing territorial law, regulating agrarian, hunting, and fishing activities, helping residents to navigate. Some Russian names attest to the deep cultural memory of the settlers, the continuity of naming traditions which refer to the territories of exodus and maternal culture. Characteristically, the toponymic system of Russian mining settlements in the Komi Republic shows a far smaller proportion of names related to religion, cults, and mythology compared to the rest of the Russian North.
This article argues that more and better knowledge about the past and present of the formula ‘freedom of religion or belief’ is likely to result in a stronger consistency between the terminology and the concept, while being conducive to a richer national and international conversation on the protection and promotion of ‘religion or belief’ related rights and freedoms. In the first section (The emergence) the author maps the chronology and context of the emergence of the formula: while confirming the importance of the United Nations, it is emphasized that UN documents were not alone, and were not in isolation. In particular, the importance of the Conference, then Organisation for Security and Cooperation in Europe, and of a general international conversation, accelerated by the adoption in 1998 of the US International Religious Freedom Act, is underlined. In the second section (The features) the most significant features of the formula are identified, and it is suggested that those features should be taken as the reasons why in the last two decades the formula has proved successful at the UN and OSCE level, as well as in the context of the European Union, mainly in its external action. In the third section (The EU laboratory) the formula is mapped in the EU context and the EU framework is interpreted as a laboratory where the formula is received, challenged and reinvented in a variety of ways. In the fourth and final session (The translation) ten sets of questions are offered with respect to the linguistic and legal translation of the formula in EU Member States. If addressed, it is held, those questions might considerably improve knowledge on the formula in both its top-down and bottom-up dynamic unfolding, thus empowering scholars and actors engaged with combining the global power of the formula in English and its variations in different languages and cultures.
Zakir Abdu, Mohammedamin Hajure Department of Psychiatry, Faculty of Health and Medical Sciences, Mettu University, Mettu, EthiopiaCorrespondence: Zakir Abdu Tel +251 (0) 913845371Email zakirabdu45@gmail.comBackground: Alcohol use disorders occurring together with common mental disorders are common and have been recognized worldwide as a crucial public health concern. However, there is a scarcity of data about the correlation of alcohol use disorders with common mental disorders and its association with socio-demographic characteristics among community in Ethiopia, especially in the study area. The aim of the study is to assess the correlation of alcohol use disordesr with common mental disorders and its association with socio-demographic characteristics among adults of selected woredas of the Ilu Aba Bor zone.Methods: Community-based cross-sectional study was employed on 690 participants selected by using the multistage sampling technique. Data were collected by using the alcohol use disorder identification test (AUDIT) and self-reporting questionnaire (SRQ-20) scale. Data analysis were done using SPSS version 20. Pearson correlation was used to see the relation of two variables. The strength of the association was determined at p-value < 0.005.Results: 14.1% of the study sample positive for alcohol use disorders and 27.2% for common mental disorders. There is a significant positive relationship between alcohol use disorders and common mental disorders, r(688)=0.314, p=0.001. From socio-demographic characteristics, multivariable logistic regression analysis revealed marital status being single, orthodox religion followers, and living in urban had a significant association with alcohol use disorders.Conclusion: In the Ilu Aba Bor zone, 14.1% of participants reported alcohol use disorders, and 27.2% have a common mental disorders. There is a significant positive relationship between alcohol use disorders and common mental disorders. Being single, orthodox religion, and living in urban had a significant association with alcohol use disorders. Detection and treatment of people with alcohol use disorders and common mental disorders in the community have been recommended at the same time through integrated treatment.Keywords: alcohol use disorders, common mental disorders, Ilu Aba Bor
Rizwan Ahmed Laar, Shusheng Shi, Muhammad Azeem Ashraf
In sports literature, women’s participation in physical activities has always been characterized as “problematic.” Muslim women’s participation is often considered to be limited by their culture and religion, which also affects their attitude toward physical activities. The purpose of this study is to explore the participation and perceived constraints of Pakistani female students in physical activities, using a feminism-in-sports approach. Semi-structured and informant-style interviews with female students from Larkana, Pakistan, were conducted. The results show that participants either do not practice or participate very little, due to the limitations of socioeconomic factors, religious values, and culture. By exploring the diverse ways in which 20 female students talk about their participation in sports activities, we provide different narratives for sports decision-makers (at the school and government level), parents, and community practitioners (political and religious) to consider and draw upon in their curriculum and policy design, as well as daily practices, to support women’s participation in sport activities.
Scholars of Religion Education (RE) have promoted a non-confessional approach to the teaching of religions that explores and examines the religious history of humankind, with due attention paid to its complexity and plurality. In this promotion, the public representation of religion and its impact on RE has not received sufficient attention. An often hegemonic representation of religion constitutes an important part of religion in public life. Moreover, this article argues that this representation is a phenomenon shared by secular, secularizing, and deeply religious societies. It shows that a Western understanding of secularization has guided dominant RE visions and practices, informed by a particular mode of representation. As an illustration of how education in and representation of religion merges in RE, the article analyses the South African policy document for religion education. While the policy promotes RE as an educational practice, it also makes room for a representation of religion. This article urges that various forms of the representation of religion should be more carefully examined in other contexts, particularly by those who want to promote a non-confessional and pluralistic approach to RE.
Orthodox Churches in Addis Ababa have long history, which have been established for providing spiritual and secular services. Pertaining to religion, churches have provided spiritual services in the form of teaching in religious schools, video-visual preaching, publications, printed leaflets, and pilgrimages. People have traveled from place to place within or out of their country for spiritual conception which is expressed as pilgrimage. Orthodox churches in Addis Ababa, therefore encouraged pilgrimage in the sense of seeing different shrines of Christianity as a good way of devotion and penance for spiritual life, for economic and ideological benefits. This study is attempted to express the main concepts how and when the pilgrimage was started in the case of these four churches of Addis Ababa, to argue on the notable sites for religious tour and the manner how these places have been visited by the pilgrims, and to show significances of such religious journeys. For intelligible qualitative analysis method, the researcher collected the data from available archival materials, books, articles, and informants who are active participants of the pilgrimage.
Mankind, in terms of biological, psychological and mental structures, is a very complex and enigmatic being, so that a variety of both natural and human sciences have been devoted to studying this complex reality. The human mind is one of the complex machineries at which philosophers, psychologists and linguists have pointed their studies from their own angles. On the one hand, the mind can be regarded as integrated machinery. It is being considered machinery, because a large amount of data including perceptions, feelings and reactions is loaded into mind and then processed by it, during which a lot of work is done on the data and it is applied in different parts of the brain, besides being memorized. This will also result in the strengthening of the mind's ability. In other words, the mind can be more powerful by increasing its experience and thought. The machinery like any other devices produces various products and outcomes. That is to say, although, mind is a device that has various inputs, outputs and reactions, it does all the tasks within a unified system all the actions, reactions and productions happen within an integrated system. The significance of this device is especially clarified when it is realized that although some of the mind's productions and outcomes are non-material, they exist within material elements. In other words, mind and its related processes work by nerves and that's why it is regarded material. We see multiple layers of existence in it: physical beings, semi physical or imaginary forms and absolutely no-material existences or rational forms. Evolution and transformation of the mind is due to its physical aspect. Hence the mind is made up of both thought and physique (material). On the other hand, we can consider mind and its perceiving phenomena from the two other angles and views: first, from a holistic perspective and the second, from partial perspective. In the first view, we see all the plurality, diversity and changes within a single device formed in a single unified system. But in the second view, we can see perceptual phenomena in details. Here, we can see the multitude of changes and differences and pay less attention to the unity. Based on this view, every notion and affirmation are distinguished from other notions and affirmations and this will lead to the multiplicity, changes and varieties in a way that we can distinguish these phenomena from each other and think of their distinguishing features. We can say that tree is not a stone and a stone is not a cloud, etc. But when we turn our partial and detailed view to holistic one, despite their distinguishing features, all of the perceptual phenomena form a foundation of a single device. Therefore, we can say that mind is s collection of the plurality and diversity that makes up a single reality. This process leads us to the notion of multiplicity in unity and unity in multiplicity. We claim that Ibn "ArabĪ's mysticism and Espinoza and Whithead's philosophical approach would follow such pattern too. Ibn 'Arabi believes that the essence and reality of universe is unique but has got various names and attributes. He confirms the notion of pantheism. While Ibn Arab's God is unique in essence, He has numerous names and many manifestations. He stresses on the notion of pantheis. Based on his view, although universe has no existence on its own, it is different from God. Universe is not God, instead it manifests in His existence. According to Espinoza, the entire universe is a single essence and all differences and multiple creatures are modes and characteristics of that single essence which is God. According to Espinoza, the whole world or the nature is one single being whose fragments can be reconfigured to infinitesimal charges while the whole being remains unchanged. Therefore God is a flowing being in everything and everything flows in God. He is an infinite essence of the universe. God is very universe. Espinoza considers the universe as a super-mind devise each part of which is compatible with its total. In view of Espinoza, whole universe contains individual objects, thus, we can see that the pattern of super-mind, clearly, dominates the philosophy of Spinoza. Another theory that overlaps the proposed pattern belongs to that of Whitehead who is against any duality and rejects the existence of such dual beings such as sprit and body, God and universe, religion and science, etc. His goal is to reconciliate between incompatible components. He sees objects in their fundamental unity in spite of an external polarity of objects. Whithead identifies the universe numerous and interconnected one but each creature saves its individuality. He is seeking unity pattern, not a duality of mind and physics. Whithead s metaphysics is called philosophy of organism Reality is a dynamic network of interwoven events. He focuses on the immanence of god but doesn’t forget that there is an interaction between god and the world that are mutually independent and original immanence. According to Kirāmiyyah, God is the container where all events take place. They believe each phenomenon takes place in God's essence. When God creates something, He inserts a concept in its essence. They like Whithead regard the universe as body, they believe that nothing beyond God's essence occurs which means all events are God's willingness and knowledge. Interesting outcomes of this pattern are: Mystical, philosophical and theological Complex theories can be understood by means of this pattern. Mystical, philosophical and theological ideas that are seemingly incomparable can be matched and brought closer to each other with this pattern. The Kirāmiyyah's ideas that seemingly are incomprehensible can be understood. This research can be used for interdisciplinary studies. Because the pattern of psychology helps us to criticize the deeper layer of these thinkers and make a psychological pattern for their ideas.
Multiculturalism is one of the problems in modern society. Multiculturalism is not pragmatic political doctrine, but it is wisdom in managing cultural differences among people. Indonesia is an archipelago which consists of thousands of islands and hundreds of cultures. There are many crucial conflicts caused by cultural issues, such as ethnicity, religion, race, and other cross cultural issues. In this circumstance, people should be aware and accommodating to accept multicultural reality in a plural society. Television as modern mass media is not only expected to be informative and entertaining media, but also educational media. Through TV broadcast, television has a great social responsibility to explore multiculturalism campaign. TV itself has a variety of programs. Situation comedy is one of the comedy genres which are aired on the television which provides enjoyable entertainment. With humor, strong characters, settings and its smooth implicit message, situation comedy becomes a favorite entertainment program. Unfortunately, this show is not safe enough to be watched. Sometimes, it demonstrates extreme jokes. These jokes touch cultural issues and they make problems from cultural differences. In situation comedy, they taunt each other with extreme insults. The producer always creates unique selling points by creating a program that presents stereotypes. It is dangerous for multiculturalism education. Keywords: Multiculturalism, situation comedy, television, mass media