In post-secular societies, religion is a highly disputed way of knowing and interpreting the world. Religion is even viewed as an epitome of otherness, namely in a worldview that is defined by an immanent sense of reality located within the world around us.
MUHAMMAD ALI BEN MARCUS
In the proposed paper, I argue in a first step that the analytical distinction between the secular and the religious emphasizes this perception of otherness and produces a methodological secularism. Instead the Durkheimian differentiation between the sacred and the profane is reintroduced as a theoretical lens that is sensitive to the social coexistence of multiple cognitive realities, also in secular societies. Social Theory and Religion 1 Field 2.
Inger Furseth Field 3. This paper discusses the view of religion in the work of Patricia Hill Collins. Although Hill Collins has not developed a systematic view of religion, religion appears as a topic in her work. First, in her analysis of race, class, and gender as interlocking systems of oppression, religion becomes one dimension of the matrix of domination. Religion may become the most fundamental dimension of oppression for some groups, albeit not for all. Secondly, while feminism has traditionally operated with a binary view of religion, where religion is either oppressive to women, or women in religious communities subvert religion to change it, Hill Collins offers a more nuanced view.
She speaks to the binary by pointing out that there were oppressive elements in the African American church teachings on women, which the women challenged and changed. Yet, Hill Collins has a broader view on the importance of religious institutions for women.
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She argues that the focus in the Black churches on social justice sensitized many African American women to gender issues, which resulted in a growth in feminist consciousness. Black feminism within these churches and other Black civil society organizations expressed a more comprehensive commitment to social justice than what emerged first within Western feminism. Rachel Feldman Field 3.
Franklin and Marshall College Field 5. According to their rabbi mentors, they are forbidden from performing Jewish rituals and even reading certain Jewish texts. These restrictions have necessitated the creation of new, distinctly Noahide ritual practices and prayers modeled after Jewish ones.
Focusing on a case study of Noahidism in the Philippines, my paper will explore neo-colonial spiritual partnerships, racial ideologies, and gendered power structures, as male rabbis from the first world craft a new religion for Noahides in the global south.
As Filipinos attempt to access Judaism through their new Noahide faith, their theocratic mentors continue to lay the foundations for a biblical Torah state in Israel. Together they are united in their desire to usher in messianic times and actualize Jewish prophecy. This emerging alliance of religious Zionism in Israel with the international Noahide community allows us to track the evolution of Jewish nationalism on a global scale, as messianic Zionism inspires conversion and new forms of religious life mediated by the internet.
Christophe Monnot Field 3. University of Lausanne and University of Strasbourg Field 5. From deep and dark to thin green spirituality Field 7. Until a decade ago, the common type of ecological discourses held within the milieu of environmental activists accentuated the political dimension of ecology. Issues such as nuclear energy, the reduction of biodiversity, pollution and North-South inequalities were strong components of these ecological claims. Somehow at the margins of this milieu more holistically colored discourses and practices have emerged recently.
Against the backdrop of such questions, this paper will focus on the observation and analysis of two ecological festivals taking place in the parks of two francophone Swiss cities. When ecological festivals take place there, a peculiar space-time regime is constructed introducing new norms and codes. The two festivals we shall describe in this text share a similar size, type of public, and aim but are also very different in terms of the way a reference to spirituality appears. We propose a description and analysis of some eco-rituals, and of the discursive, corporal, and spatial strategies that connect ecology and spirituality.
A rhetoric of openness and inclusion is displayed as closely connected to a thin — light, non-submissive — type spirituality. Carlo Nardella Field 3. University of Milan Field 5. Breaking with the rigid protocol of apostolic journeys through off-the-cuff speeches combined with striking gestures and freely answering questions from journalists aboard his flight, Pope Francis routinely successfully turns the news media's attention to the most important messages he intends to convey.
While this captivating communicative style is prevalent in many moments of his trips, the Pope has also to deal with unexpected situations and events, outside of his control, noted and covered by media outlets from all over the world. A key relationship is indeed that between the Pope and the accredited Vatican journalists, whose presence is assumed by Francis when he adopts his peculiar speaking and behavioral style. Well-being and Well-dying in medicalized longevity society: How do our religious culture consider the dignity of life and death? Kikuko Hirafuji Field 3.
Kokugakuin University Field 5. Young People's view of death and life in modern Japan Field 7. Between and , the Institute for Japanese Culture and Classics at Kokugakuin University and the Japanese Association for the Study of Religion and Society conducted 12 joint surveys to measure university students' perceptions of religion. Questionnaires were sent every year to approximately students inquiring about the extent of their interest in religion; whether their parents adhere to a particular faith; whether they believe in the existence of kami, souls, and buddhas; whether they believe in fortune-telling; and the extent of their interest in various social issues.
We asked about attitude towards their view of death and life. According to these survey, the percentage of people who showed positive attitude; "I believe it," and "I believe it's possible," is majority. In this presentation, I will introduce our survey on Japanese university students' perceptions of religion. After that, I would like to discuss about their perceptions and some manga which is supposed to have much influence their view of death and life.
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Adam Bajan Field 3. To investigate how this occurs, an ethnographic case study will be conducted at St. This church is located near a major US university and its congregation is primarily made up of young, tech-savvy undergraduate students. In a geographical region that is arguably over saturated with competing religious organizations, St. The goal of the study will be to understand how and why St.
Hybrid religious identities: methodological implications Field 2. Peter Beyer Field 3. Peter Beyer Field 4. University of Ottawa Field 5. The paper examines hybrid, standard, marginal, and absence of religious identities found among emergent and prime adults in Canada during the first decades of this century.
Based on data from a series of research projects census analysis, surveys, interviews conducted among immigrant and non-immigrant younger adults in Canada from to , the analysis suggests the following: degree of subjective religiousness correlates highly with standard religious identities i. The paper concludes with a discussion of methodological challenges encountered by the research in finding and measuring the non-standard religious identities, whether hybrid, eclectic, spiritual-but-not-religious, marginal, or none.
Isabella Kasselstrand Field 3. California State University Bakersfield Field 5. As the number of religiously unaffiliated Americans has grown over the last few decades, so has the body of literature on religious apostasy. Such literature has attributed this decline primarily to the exodus of white, educated men from religion.
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As a contribution to this research agenda, the present study uses data from the General Social Survey to model gender differences in apostasy. Using binary logistic regression, we show that among individuals who were raised in a religion, being employed is positively correlated with apostasy for women, while it has the opposite effect for men.
We also show that for both men and women, being raised by a mother who was employed is associated with a higher likelihood of religious disaffiliation.
Giuseppe Giordan Field 4. Faculty of Law, University of Zagreb Field 5. Is it about Human Rights? The education reform in Croatia and Italy, two neighbouring European countries with the Catholic majority, has become a battlefield for opposing views on how the issues of gender, and sex education should be thought in public schools. Among main actors involved in public debates have been non-governmental organizations which, interestingly, have been increasingly using the human rights discourse. Particular attention will be devoted to mis use of selected ECtHR cases and how this can be analysed from the point of view of different social roles of Catholicism in two countries.
Giulia Evolvi Field 3. Ruhr University Field 5. Catholic-inspired groups recently became visible in Europe by organizing anti-gender demonstrations. However, they often rely on lay and informal authority figures that lead protests and frame dominant discourses.
For example, the Italian Catholic journalist and author Costanza Miriano writes a popular blog www. Many anti-gender Catholics consider her a source of inspiration. Nonetheless, Miriano makes it clear that she respects the authority of the Pope and often refers to other pro-family movements, such as the Neocatechumenal Way. Through a qualitative analysis of the blog of Costanza Miriano and other prominent anti-gender websites in Italian and French, this paper discusses the emergence of informal Catholic figures in digital spaces. It argues that the Internet helps to make contemporary religion public in terms of political participation.
Lay leaders increasingly gain popularity and establish a voice in the public sphere through the Internet. Therefore, religious change needs to be understood also in relation to the new communication possibilities offered by the Internet, which often result in the emergence of new voices in religious and political debates.
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Lisa Ausic Field 3. Vrije Universiteit Amsterdam Field 5. However, alternative spiritualties and less institutionalized forms of faith, such as Pagan beliefs, have only recently received attention Letcher Furthermore, only few have discussed interrelations of religious and environmental practices, and, if so, they have focused on rituals and socio-political activism. Hence, they have overlooked how alternative spiritual practices, such as Pagan Goddess worship, configure the realm of everyday life experiences and consumption at large.
I instead highlight the intersections of alternative spiritualties, ecology and everyday life to show how the spiritualization of ecology is an everyday negotiation in religiosity. I ground my argument on my fieldwork in Glastonbury UK and elucidate how Pagans configure and negotiate their daily lives through a worship assemblage DeLanda that entangles religious and environmental practices. Following this worship assemblage, I illustrate how Goddess worship forms a larger sociocultural network that consists of heterogeneous, interacting components.
This network produces ecological citizenship via an assumed sacrality which is projected by eco- spiritual Pagan practices. Thereby, I demonstrate how sacrality, religiosity and ecology mutually contribute to each other and deliver the believers to an ecology of life. This approach follows religiosity and environmental practices along with each other within the larger sociocultural network where ecological citizenships emerge.
Overall, I present the expressions of ecological concerns and citizenship of believers through the lens of worship and how this mode of worship encourages a political consciousness among Pagans.