Hasil untuk "By religion"

I. Mitroff, Elizabeth A. Denton

Koushik Kumar HATI

This paper analyses inequality in India by considering religion, caste, and region, using consumption data from successive rounds of the National Sample Survey. Gini coefficients are estimated for Hindus, Muslims, Scheduled Castes, and Scheduled Tribes at both national and state levels. The findings show that Hindus experience persistently higher inequality, while Muslims, Scheduled Castes, and Scheduled Tribes tend to be more homogeneous. Although inequality declined slightly during a decade marked by economic growth and welfare expansion, pronounced disparities remain across states. Southern and western states display relatively high inequality, whereas Bihar, Assam, and much of the Northeast show lower and more stable patterns. Differences between religious groups shift depending on local social and economic structures. Results highlight India’s multidimensional inequality and emphasize the need for policies that integrate growth with identity-sensitive, region-specific approaches to address persistent distributional divides.

Loay Zaknoun, Salman Zarka, Ygal Plakht et al.

Abstract Background The use of medical cannabis has been increasing significantly worldwide, including in Israel, a country characterized by substantial religious diversity. This study examines the influence of religion on physicians’ and nurses’ attitudes toward medical cannabis use, focusing on four primary religions in Northern Israel: Judaism, Islam, Christianity, and the Druze faith. Methods A descriptive cross-sectional study was conducted at the Ziv Medical Center in Northern Israel, involving 395 physicians and nurses. Participants completed a structured questionnaire based on a modified version of the Medical Marijuana Questionnaire (MMQ), assessing their attitudes toward the medical benefits and risks of cannabis. Data were analyzed using ANCOVA and mixed-design ANCOVA models, controlling for covariates including age, gender, religiosity, profession, educational level, and exposure to cannabis use among acquaintances. Results Statistical analyses revealed significant differences in attitudes toward medical cannabis across religious groups. After adjusting for demographic and background variables, Jewish and Christian participants reported significantly more favorable attitudes regarding the medical benefits of cannabis, while Muslim and Druze participants emphasized its associated risks. A significant interaction was also found between religious affiliation and attitude type (benefits vs. risks), indicating that religious affiliation moderated the relative evaluation of cannabis’s therapeutic potential versus its harms. These findings suggest that each religion’s unique cultural and ethical frameworks shaped participants’ attitudes. The more permissive attitudes observed among Jewish and Christian participants reflect religious principles that emphasize alleviating suffering, while the cautious attitudes of Muslim and Druze participants align with stricter interpretations of religious guidelines. Conclusions This study identified significant differences in attitudes toward medical cannabis among physicians and nurses from different religious backgrounds in Northern Israel. Jewish and Christian participants expressed more favorable views regarding its medical use, while Muslim and Druze participants exhibited more cautious attitudes. These findings underscore the need for culturally and religiously tailored education and policies to facilitate the integration of medical cannabis into clinical practice.

Molly Manyonganise

The COVID-19 period caused a lot of suffering globally, as millions lost their lives while others went through the pain of being infected. The introduction of vaccines to minimise chances of infection and death was a welcome development. However, it was also fraught with its own challenges in the area of sexual health and rights of both women and men. Scholarship on gender and religion noted the way women failed to access contraception in a period in which sexual activity had increased as most couples were together for long periods of time. The introduction of vaccines was accompanied by a lot of misinformation. Lack of clarity on the effect of the vaccines on pregnant and lactating mothers caused a lot of anxiety. This was exacerbated by the information that was being circulated on social media platforms that the vaccines would interfere with individuals’ reproductive capacity. Yet African religio-cultural beliefs and practices place so much importance on both women and men’s ability to have children. In fact, one’s respectability in African indigenous societies is greatly linked to their ability to have children. This article seeks to examine the fears of some Zimbabweans to accept COVID-19 vaccines, establishing how these fears were tied to issues of sexual reproductive health and rights. The article focuses on showing how the terrain of sexual health and rights is a sensitive one which called for caution in a COVID-19 context in Zimbabwe. Data for the article were gathered through informal interviews and social media platforms. Contribution: The article makes a significant contribution to the way COVID-19 interfaced with issues to do with SRHR in Zimbabwe.

Sri Asmita, Ema Fathimah

Developed countries, a sexual recession has become a new trend among the community, manifested in the form of concerns about family responsibilities. The high regard for the legality of marriage by all religions is gradually shifting with the times. The institution of marriage is considered incompatible with the current lifestyle of society, especially in some non-Muslim majority developed countries. This article aims to examine and analyze how a sexual recession can occur, and what are the factors and implications of the sexual recession in the era of disruption. This research is qualitative and descriptive, collecting data through library research and observing phenomena by obtaining evidence through the internet and various social media platforms such as YouTube, Instagram, Google, and others. The article shows that sexual recession is prevalent in some developed countries such as Japan, the United States, South Korea, China, and so on. This is due to a decline in interest in sex, marriage, and having children. Sex and religion, especially Islamic law, seem to act as constraints on individual freedom, leading to a decline in population from all aspects of life This serves as evidence that the sexual recession in some countries, especially developed ones, is heavily influenced by religious dogma and free association. Therefore, a study is needed that confronts the epistemology of religious dogma, especially when confronted with Islamic law and individual freedom within marriage.

Romică Sîrbu, Eliza Mihaela Spătărelu

Emotional intelligence (EI) and academic performance have been studied for decades. EI is the ability to manage one’s emotions and influence those of others. Academic performance includes marks and grades. Research suggests that emotional intelligence plays a significant role in shaping students’ educational outcomes. In this cross-sectional study, we explore a new aspect of the equation by analyzing the connection between attitude towards Christianity and the two factors mentioned earlier - emotional intelligence and academic performance in rural and urban areas. The research aimed to investigate the relationship between three variables in the religious education system. The study included 252 students from nine Adventist primary schools in Romania, in grades 3 and 4, aged 9-12 years. There is a strong positive correlation between academic performance and emotional intelligence and Attitude toward Christianity in Civics (r = .166; p = .008; r = .173; p = .006), as well as a significant relationship between emotional intelligence and attitudes toward Christianity (r = .370, DF = 250, p < .001). The evidence suggests that the significant relationship between emotional intelligence and attitudes toward Christianity indicates that religious beliefs may play a role in emotional well-being and academic success. There are notable differences in educational achievements among rural areas and urban areas in Civics (t = 3,4834, p = .001) and Religion (t = 2,9509, p = .004), emphasizing the need for tailored interventions and support systems to address the unique challenges rural students face. To promote academic success and inclusive learning environments, it’s crucial to address the interplay between emotional intelligence, religious attitudes, and rural educational settings.

Matteo Corsalini

In an age of fear, insecurity, and multiple and overlapping crises, the fortunes of ESG—the idea that companies should include environmental, social, and governance standards of good performance—are now steadily growing. This is all the truer in the West, where corporate financial misconduct and, more worryingly, corporate political activities impacting democratic processes, have become a matter of evident concern. Business scholars and policymakers are, however, still uncertain about which corporate activities merit an ESG label, with pressure groups pushing for their own ESG definitions and standards according to their agendas and beliefs. Against this background, this paper contributes to this Special Issues’ guiding question of how religions can act as agents of civic mobilisation by critically examining their role in addressing sustainability topics due to religious concerns from a legal perspective. This current paper hopes to create a preliminary intellectual bridge between two apparently unrelated fields of research (law and religion; corporate governance) that could help scholars in both areas to develop expertise and sophistication in applying their respective specialities to an otherwise unfamiliar area.

Muhammad Anshori, Ali Ridho

The development of films today is unstoppable, because as a means of entertainment and information as in the animated film "Masjid Untuk Semua" by CISform UIN Sunan Kalijaga which succeeded in coloring Indonesian animated films with content not only entertainment but knowledge information with Islamic nuances (Religion). In the animated film "Masjid Untuk Semua" tells the story of a non-Muslim entering the mosque so that there is a debate that infidels are prohibited from entering the mosque. But with the interest of research, it is allowed as the Prophet Muhammad SAW also did not prohibit Abu Sofyan before. With Sara Mills' discourse analysis based on her theoretical framework. This movie tells the role of men and women as subjects (storytellers) and religion as objects (those told). Where men and women do not marginalize the position of others who are not in the same Islamic faith. The role of the dominant character so that the message of the mosque for all can be conveyed to the audience. In this film, the author also analyzes that there is a great interest in this film, namely to change the paradigm that mosques for all have no religious distinctions, intentions with good intentions.

Arif Muzayin Shofwan, Moch Lukluil Maknun

Religion is present on earth to function as a medium to build harmony in life. On the other hand, life in this world is filled with people of different tribes, cultures, ethnicities, religions themselves, and the like. Thus, humanity needs an understanding and application of pluralism for such harmonization. This literature study article aims to reveal the urgency of pluralism according to six official religions in Indonesia. Data analysis uses content analysis by sorting data, classifying it, and analyzing it. The important findings of this study are as follows: First, the manifestation of pluralism is substantially in the form of an attitude of interconnection, which recognizes, appreciates, respects, maintains, and even develops or enriches plural conditions. Pluralism is very important to be used as a medium for building a harmonious life full of peace, harmony, and prosperity in a life of diverse cultures, tribes, nations, religions, ethnicities, and the like. Second, pluralism, in the view of the six official religions in Indonesia, can be used as a medium to build a harmonious life full of harmony and peace. However, local religions other than the six official religions are also very important to be used as a medium to build the intended harmonization. This is because all religions, both official religions and local religions, still have the principle to respect, honor, and maintain the existing diversity.

Beata Pastwa-Wojciechowska, Iwona Grzegorzewska, Mirella Wojciechowska

Mental health is an area of continuous analysis, both in the context of understanding increasingly precise diagnostic criteria and the impact of therapeutic methods. In addition to these well-established directions of analysis and search, psychology tries to explore the factors that bring us closer to understanding the mechanisms of the genesis and development of disorders, as well as their importance in psychoeducation or therapy. The increased interest in issues of spirituality/religion observed in recent years translates into the pursuit to explore the relationship between religion/spirituality and health. This article reviews research into the ability of religion and spirituality to benefit or harm the mental health of believers. We also examine the mechanism of developing religious delusions in schizophrenia. Religion and spirituality can promote or damage mental health. This potential demands an increased awareness of religious matters by mental health practitioners, as well as ongoing attention in clinical psychology research.

Ali Sudad Ja'far علي سداد جعفر

We must talk about the translation that was begining a simple and modest translation. It convincingly met the needs of the people and what was going on from simple ideas in their minds that met their ambi tion in trade, satiated their desires in travel, and saved them in wars. In that beginning, there was nothing to govern the translation, as it was without rules governing it, nor the foundations upon which its origins were based. It is so simple that it was to satisfy human desires and complete their actions. And translation is branches, the most important of which is religious translation, and religious translation is an important branch of translation, and it is classified as a type that has privacy from other types of translation. The interest in it must be different from other translations, because it cares about a divine text that is holy, if it is not sacred to the translator, it is holy to Others must be dealt with differently, whether the text is celestial or non-celestial, the translator must take into account respect for that text; The sacred text is a text that is perfect for its owner. The translation of the Holy Qur’an into other languages is a very important topic as it pertains to the Book of God and its revelation. The Holy Qur’an is not the same as a book of rhetoric, meaning and composition. The meaning alone cannot be considered a Qur’an but rather in its pronunciation and its meaning is a Arabic Qur’an. What was done is a translation of the meanings of the interpretation of the Qur’an, because the Qur’an is a revelation from God that is not translated in human terms and this is a fact that must be mentioned. on the topic of translating the meanings of the Noble Qur’an into the Hebrew language received attention from researchers and translators because of its connection with the sanctity of the Book of God. Words, meanings, structures, and words cannot be translated literally without returning to the books of interpretation, the opinions of scholars and Arabic lexicals, and finding their various meanings in order to arrive at a sound translation, especially to the Hebrew language, as well as a difference in the overall topics of grammar, grammar, rhetoric, legal rulings and many others. The primary goal for which I translated the meanings of the Holy Quran into Hebrew during the twentieth century is scientific research in addition to the goal of increasing knowledge and general culture, as well as to distort the image of the Islamic religion by distorting the translation of the meanings of the Holy Quran. It was not intended as a religious target. لابد لنا من الحديث عن أن الترجمة كانت في بداية الأمر ترجمة بسيطة ومتواضعة فقد كانت تلبي بشكل مقنع احتياجات الناس وعن ما كان يدور من أفكار بسيطة في أذهانهم وتلبي طموحهم في التجارة وتشبع رغباتهم في الأسفار وتنقذهم في الحروب. ففي تلك البداية لم يكن هناك ما يحكم الترجمة فهي بلا قواعد تحكمها ولا أسس تبنى عليها أصولها فهي من البساطة بحيث كانت لإشباع رغبات البشر وانجاز أعمالهم. والترجمة فروع، أهمها الترجمة الدينية، والترجمة الدينية هي فرع مهم من فروع الترجمة، وصنفت بأنها نوع له خصوصية عن باقي أنواع الترجمة فالاهتمام بها يجب أن يكون بشكل مختلف عن باقي الترجمات، لأنها تهتم بنص إلهي مقدساً فإن لم يكن مقدس عند المترجم فهو مقدس عند غيره فيجب التعامل معه بشكل مختلف سواء أكان النص سماوياً أو غير سماوي فيجب أن يأخذ المترجم بنظر الاعتبار الاحترام لذلك النص؛ فالنص المقدس هو نص منزه عند صاحبه. إن ترجمة القرآن الكريم إلى اللغات الأخرى هو موضوع في غاية الأهمية فهي تتعلق بكتاب الله ووحيه، فالقرآن الكريم ليس كمثله كتاب لفظاً ومعنى وتركيباً، فلا يمكن اعتبار المعنى وحده قرآناً بل هو بلفظه ومعناه قرآن عربي مبين. وما تم هو ترجمة لمعانٍ أي ترجمة تفسير القرآن، لأن القرآن وحي من عند الله لا يترجم بعبارات بشرية وهذه حقيقة لابد من ذكرها. لقي البحث في موضوع ترجمة معاني القرآن الكريم إلى اللغة العبرية اهتماماً من الباحثين والمترجمين لما له من ارتباط بقدسية كتاب الله. فألفاظه ومعانيه وتراكيبه وكلماته، لا يمكن ترجمتها حرفياً من غير العودة إلى كتب التفسير وآراء العلماء والمعاجم اللغوية العربية والوقوف على معانيها المختلفة من أجل الوصول إلى ترجمة سليمة لاسيما إلى اللغة العبرية، فضلاً عن اختلاف في مجمل مواضيع القواعد والنحو وأساليب البلاغة وأحكامه الشرعية وغيرها الكثير. إن الهدف الأساسي الذي نشطت بسببه ترجمة معاني القرآن الكريم إلى اللغة العبرية خلال القرن العشرين هو البحث العلمي إضافة إلى هدف زيادة المعرفة والثقافة العامة، وكذلك من أجل تشويه صورة الدين الإسلامي من خلال تحريف ترجمة معاني القرآن الكريم. ولم يكن الهدف منها هدفاً دينياً.

Liany Luzvinda, Abdul Rahman Saleh

Abstract Nowadays the fenomenon of emigrate (Hijrah) becoming a trend in Indonesia. Hijrah means to change ourselves for the better, in accordance with the religion guidance. Deciding to change and get out of  the comfort zone it is not an easy task. Individual who try to emigrate often feel doubts, feel lonely due to being left behind by friends, facing cornering questions and comments. This research was conducted to find out the well-being emigrate women caused by gratitude and social support, using 200 young mothers who decided to Hijrah. The questionnaires for measuring subjective well-being using Flourishing Scale by Diener, Oishi, et al., (2009) and SPANE (Scale of Positive and Negative Experience) by Diener, Wirtz, et al., (2009), gratitude using GRAT (The Gratitude Resentment and Appreciation Test) by Watkins et al., (2003), and social support using MSPSS (Multidimensional Scale of Perceived Social Support) by Dahlem et al., (1991). Confirmatory Factor Analysis (CFA) was used to test the validity of each item in the questionnaire. Data analysis technique used in this study is multiple regression analysis (multiple regression analysis) of SPSS for windows. In this study we hypothesized that there would be significant influence of gratitude and social support on emigrate woman. Our result shows that, only sense of abundance has a significant effect to well-being of woman who emigrate but there is no social support that has  a significant effect to well being on them. Abstrak Saat ini fenomena hijrah menjadi tren di Indonesia. Hijrah mengandung pengertian merubah diri menjadi lebih baik sesuai dengan tuntunan agama. Memutuskan untuk berubah dan keluar dari zona nyaman adalah hal yang tidak mudah. Individu yang mencoba hijrah sering merasa ragu, merasa kesepian karena ditinggal oleh teman, menghadapi pertanyaan dan komentar. Penelitian ini dilakukan untuk mengetahui kesejahteraan wanita yang berhijrah disebabkan oleh rasa terima kasih dan sosial, menggunakan 200 ibu muda yang memutuskan untuk Hijrah. Kuesioner yang digunakan untuk mengukur subjective well-being menggunakan Flourishing Scale oleh Diener, Oishi, et al., (2009) dan SPANE (Scale of Positive and Negative Experience) oleh Diener, Wirtz, et al., (2009), gratitude diukur menggunakan GRAT (The Gratitude Resentment and Appreciation Test) oleh Watkins et al., (2003), dan social support diukur menggunakan MSPSS (Multidimensional Scale of Perceived Social Support) oleh Dahlem et al., (1991). Uji validitas alat ukur menggunakan teknik Confirmatory Factor Analysis (CFA) untuk menguji validitas tiap-tiap item kuesioner. Analisis data dalam penelitian ini menggunakan teknik analisis regresi berganda (multiple regression analysis) dengan software SPSS. Dalam penelitian ini kami berhipotesis bahwa akan ada pengaruh yang signifikan terhadap gratitude dan social support pada wanita yang berhijrah. Hasil penelitian ini menunjukkan bahwa, hanya sense of abundance yang benar-benar memberikan efek signifikan bagi kesejahteraan wanita yang berhijrah, tetapi tidak ada dukungan sosial yang memberikan efek signifikan pada perempuan yang berhijrah.

Muhammad Abdurajak Aswad

من أبرز سمات دين الإسلام العظيم أنه يتصف بالوسطية، وهي منهج رباني، ووحي من الله تعالى، والأمة الناجحة هي الأمة التي تتمسك بالوسطية، وقد أوصلت الوسطية الأمة الإسلامية بأن تتبوأ يوم القيامة؛ مقام الشهادة على الأمم السابقة بإبلاغ الرسل لها، وهي منسجمة مع فطرة الإنسان، وتشمل كل مناحي حياته، ولهذا يركز هذا البحث على مجالات الوسطية في السنة النبوية، والتي تمثلت في الأمور العقدية، والأخلاقية، والعبادية، والدعوية، والصحية، والبيئية، والأسرية، والاجتماعية، والاقتصادية، والجنائية، والسياسية، والعسكرية، وتهدف هذه الدراسة إلى فهم معنى الوسطية في السنة النبوية، ومجالاتها، والتمييز بين التأويل الصحيح والتأويل الباطل في مفهوم الوسطية، وتعتمد هذه الدراسة على المنهج الاستقرائي التحليلي، وتوصي بالممارسة العملية الواقعية لمنهج الوسطية في الإسلام من قبل العلماء، وطلاب العلم، والدعاة، مما يتيح للناس رؤية القدوة الصالحة التي هم في أمس الحاجة إليها. الكلمات المفتاحية: الوسطية، السنة، النبوية Abstact One of the most prominent features of the religion of Islam is characterized by “moderation”, which is a divine approach, inspired by the Almighty God. The moderation has brought the Muslim nation to assume, Day of Resurrection, the rank of witness over all previous nations that their messengers of God have communicated to them the message of Allah, a matter which is consistent with the nature of the human being. Since the moderation in Islam covers all aspects of the human life, so, this is why this research focuses on the areas of moderation in the Prophet Traditions “Sunnah”, which represented all matters concerning faith, morality, worship, Da’wah, health, environment, family, social, economics, criminal political and military aspects. Therefore, this study aims to understand the meaning of moderation in the prophet traditions (Sunnah) and its fields, as well as distinguishing correct and false interpretation of the concept of moderation. This study is based on the analytical inductive approach, and recommends for actual practice of the method of moderation in Islam by scholars, religion’s students and preachers, a matter which allows the people to see the good example which they desperately need. Keywords: Moderation, Sunnah, Prophetic

Alejandro Rojas Jiménez

Este trabajo pretende situar el inicio de la Spätphilosophie Heideggers en torno a la toma de conciencia de un “error” confesado en las Überlegungen VII-XI. Se propone partir de aquí para reconstruir la ruptura con su etapa anterior y para sugerir una clasificación de distintas etapas dentro de esa Spätphilosophie Heideggers que se piensa habitualmente e injustamente, añadiría yo- sin distinciones ni matizaciones dentro de lo que generalmente se ha designado como filosofía del Heidegger II.

Konstantin S. Divisenko, Alexei E. Belov, Olga V. Divisenko

The growing interest towards studying the impact of religion on various spheres of social life is reflected in quite large corpus of academic publications. Yet, the reproduction of religious identity on the level of individuals and small social groups is not much covered by Russian sociology of religion. The matter of the connection between religion and parenthood in Russian society becomes urgent due to the current transformations in Post-Soviet society: the first generation of believers is added and gradually being substituted by the second and third generations of believers. The representatives of these generations differ as it comes to the character of religious socialization that it is linked either to individual conversion or reproduction of religiosity. The given article represents the review of modern empirical studies of transmission of religion from parents to children. In our analysis we mostly refer to the results of foreign studies and are focused on the description of the results of reproduction of religiosity in family regardless of religious or confessional belonging. The analysis has indicated that family serves as one of the key agents of religious socialization of children and teenagers along with their peers and school. The review also focuses on the description of the factors that determine religiosity of children whose parents are believers. The authors also note the differences between religious and non-religious families are characterized relations between spouses and children, subjective wellbeing of children and styles of parenting. Attention is also paid to external factors determining family religiosity: cultural context, place and role of religion in society.

Andrew Eungi Kim

The Sewol Ferry tragedy in April 2014 has drawn a renewed attention to the role of religion in South Korea. Theologians and religiously-motivated NGOs in Korea at the time and thereafter have called for the need for religion, and religious organizations, to become more actively involved with societal needs, especially after disasters, to help alleviate their pain by providing relief aid and counselling. Such calls for the greater involvement of religion in relief efforts have coincided with Pope Francis&#8217; repeated calls for the Catholic Church&#8217;s greater involvement in social affairs on behalf of the poor and the underprivileged. This paper contends that these developments in and outside of Korea provide an opportune time to renew discussion on oft-misunderstood liberation theology. This is because the latter&#8217;s advocacy of an interpretation of the teachings of Jesus Christ from the perspective of the poor and the marginalized for the purpose of alleviating unjust economic, social, or political conditions is as compelling today as it was some 60 years ago when it first arose. The paper offers a reassessment of the role of religion in light of liberation theology, arguing that religion can make itself more relevant to people&#8217;s lives today by engaging more actively with social issues. The paper will pay special attention to liberation theology in the Korean context, namely <i>minjungshinhak</i> or &#8220;people&#8217;s theology.&#8222; The paper also discusses the implications of liberation theology for secularization theory, arguing, among others, that the former refutes the &#8220;decline of religion&#8222; thesis of the latter, since liberation theology manifests a different role of religion in contemporary society rather than its diminishing significance.

Kazimierz Misiaszek

In colloquial language as well as in the catechesis and religion lessons taught in schools, Confirmation is described as a sacrament of maturity. However, such description is incorrect as in the Polish Church Confirmation is received by young people of secondary school age. At such an age young people are still undergoing quite a dynamic development before achieving maturity in personality and life. For Confirmation to be considered as a sacrament of maturity it would need to possess some &ldquo;magic&rdquo; functions, for example, at the time of receiving Confirmation an immature young individual would immediately become a mature person. Therefore, Confirmation should be interpreted as a sacrament of coming of age, of emerging maturity. This is because in accordance with its definition, the purpose of Confirmation is to support the development, to stimulate Christian excellence. Consequently, it is necessary to move away from understanding Confirmation as a sacrament of maturity and to stress its developing functions in Christian education.

Jeofrey Abalos

<b>Background</b>: The Philippines is the only country in the world, aside from the Vatican, where divorce is not legal. Despite the lack of divorce law in the country and the high costs of obtaining an annulment, recent data shows that a growing number of Filipinos dissolve their marital unions, either legally or informally. <b>Objective</b>: I document the rise of union dissolution cases in the Philippines, and investigate the different factors associated with Filipino women's experience of union dissolution. <b>Methods</b>: Data is drawn from the two most recent rounds of the Philippine National Demographic and Health Survey (NDHS), conducted in 2008 and 2013. Descriptive statistics and logistic regression models are used in the analysis. <b>Results</b>: Results reveal that education, type of first union, and childhood place of residence are significantly associated with being divorced or separated among women in the Philippines. Filipino women with higher levels of education, those who were cohabiting without ever marrying in their first union, and those who were raised in urban settings have higher risks of experiencing union dissolution than their counterparts. Religion and ethnicity are also associated with union breakdown among Filipino women. <b>Contribution</b>: This paper demonstrates that the rise in union dissolution in the Philippines has not happened in isolation. It has to some extent been influenced by the changing character of union formation in the country, the prevailing legal system, a growing acceptance of divorce, increasing education for women, and increasing urbanization.

G. Stern

S. Hamid, R. Craig, F. Clarke