"I Too Could Be Gay If I Wanted"

2010 ◽  
Vol 39 (4) ◽  
Author(s):  
Juan Herrero-Brasas

An important factor in the social rejection and marginalization of queer people is misplaced empathy. When it comes to sexual identity, putting oneself in someone else's shoes, if bringing into those shoes a radically non-queer emotional experience, will only lead to further lack of understanding and misconceptions. The religious studies classroom provides a privileged setting for exposing that wrong kind of empathy and help the students reflect about the ways in which negative religious attitudes to queerness may be tainted with it.

1999 ◽  
pp. 95
Author(s):  
Editorial board Of the Journal

In the 10th issue of the Bulletin “Ukrainian Religious Studies” in the rubric “Scientific Reports and Announcements” there are in particular the following papers: “Religious Studies and Theology” by A.Kolodny, “Activity of the Orthodox Mission in Ukraine on the Turning Point of the XIX-XXth Centuries” by G.Nadtoka, “Religion in the Spiritual Heritage of V.Lypinsky” by L.Kondratyk, “Church as a Factor of the Self-identification of the Nation in the Cultural and Civilization Environment” by O.Nedavnya, “The Problems of Development of The Social Teaching of the Catholicism” by V.Sergyiko, “The God-Thunder Perun in the Pagan World-outlook of the Ancient Rus’” by N.Fatyushyna and other papers


1997 ◽  
pp. 3-8
Author(s):  
Borys Lobovyk

An important problem of religious studies, the history of religion as a branch of knowledge is the periodization process of the development of religious phenomenon. It is precisely here, as in focus, that the question of the essence and meaning of the religious development of the human being of the world, the origin of beliefs and cult, the reasons for the changes in them, the place and role of religion in the social and spiritual process, etc., are converging.


2015 ◽  
Vol 44 (3) ◽  
pp. 15-20
Author(s):  
Robert Segal

The social sciences do threaten theology/religious studies even when they do not challenge either the reality of God or the reality of belief in the reality of God. The entries in RPP ignore this threat in the name of some wished-for harmony. The entries neither recognize nor refute the challenge of social science to theology/religious studies. They do, then, stand antithetically both to those whom I call "religionists" and to many theologians, for whom there is nothing but a challenge.


2014 ◽  
Vol 31 (3) ◽  
pp. 50-69
Author(s):  
Muhammed Haron

As a discipline, “Islamic studies” has attracted serious attention by a number of institutions of higher learning in predominantly nonMuslim societies. While southern Africa’s communities witnessed the inclusion of “Islam” as a subject in the faculties of theology at various regional universities as well as Christian seminaries, Muslim communities have clamored for the appointment of Muslim staff at universities to teach courses on Islam. On the whole, these educational developments bode well for the teaching and studying of Islam regionally, even though the purpose and objectives for doing so differ radically from one institution to the other. This essay first seeks to offer a brief insight into the teaching of “Islam” as a subject in theological/oriental/religious studies programs; it thereafter reflects upon “Islamic studies” as a social science discipline that has been included in the social science and humanities syllabus. It focuses on the BA Honors program to show the themes chosen for these programs and how scholars redesigned and changed these programs to meet modern needs. Apart from using “social change” as its theoretical framework, it also brings en passantinto view the insider/outsider binary that further frames the debates regarding the teaching and studying of Islam at these institutions in southern Africa generally and South Africa in particular. 


Author(s):  
Irene Liliana Bahena-Álvarez ◽  
Eulogio Cordón-Pozo ◽  
Alejandro Delgado-Cruz

Responsible innovation combines philanthropic and economic aspects and it is common to refer to entrepreneurs who lead it as "social entrepreneurs". The present study of 100 Mexican SMEs, provides knowledge of exploratory nature about what the models of organization are conducive to SMEs in the generation and development of responsible innovations. Through the statistical technique of cluster analysis, this study identified and characterized four models of organization according to the level of social entrepreneurship reached: (1) “The techno-scientific organization”, (2) “The techno-social organization”, (3) “The capitalist-social organization” and (4) “The capitalist organization”. While in Europe the dominant discourse about responsible innovation focuses on the control of the risk of social rejection of the advance of science and technology; in contexts such as the Mexican, the phenomenon is configured as the mechanism through which entrepreneurs articulate its technological and scientific capabilities to solve priority and specific problems of the society, however, the social impact does not crucially affect their business initiatives. The techno-scientific organization (50% of studied SMEs) is proposed as the model of organization with greater viability for Mexican entrepreneurs.


Author(s):  
Olha Palahnyuk ◽  

In the conditions of systemic social, and at the same time personal crisis, accompanied by values relativization, the issue of searching the ways out of this state is actualized in the scientific discourse. Overcoming the crisis depends largely on a person who is able consciously to take responsibility for the actions in the living space, which is created primarily by the personal interactions. Therefore, the social responsibility problem, its formation factors, impact on personal and psychosocial maturity has become significantly relevant in the context of social psychology and at the interdisciplinary level. At the same time, the current socio-political situation in the country, accompanied by military conflict, complex processes of civil society development require an active social, civic, politically responsible position of citizens, especially young people that is socio-demographic group, which acts as a «barometer» of socio-economic and the political state of society and, despite the particular opportunities expansion for self-determination and individual development, it is experiencing spiritual devastation, selfishness, infantilism. The latter leads to the deformation of the youth normative and valuable sphere and require the specialists’ close attention. Thus, the aim of our study is a comprehensive theoretical and methodological analysis and conceptualization of Christian religious beliefs in socio-psychological and philosophical contexts as a factor in developing the social responsibility of the individual. The problem of social responsibility is closely related to the development in moral and ideological spheres of personality, an important component of which is the attitude as willingness to social activity and responsibility as a result of these actions. The social attitudes analysis identifies those related to religious spirituality and Christian morality i.e. Christian religious attitudes that express personal position, conscious state of being, active human attitude to the world in general and in particular to their self-realization. Based on a comprehensive analysis, it is determined that Christian religious attitudes in socio-psychological and worldview contexts are ideological attitudes that are the need and willingness to treat and act to people, events, phenomena, life, God considering the Christian morality based on faith and love to God and neighbour. In addition, they can / should be perceived as internal restraints: not freedom, but pseudo-freedom (permissiveness) and act as a natural law of conscience, the desire for the highest, the moral intuition of man.


1989 ◽  
Vol 64 (2) ◽  
pp. 375-380 ◽  
Author(s):  
Neil Brewer ◽  
Joanne M. Smith

This study examined whether the social status of mainstreamed retarded children among their nonretarded peers improved as a consequence of extended contact. A sociometric questionnaire was administered to the nonretarded classmates of two groups of retarded children mainstreamed for an average of 1.7 yr. and 4 yr., respectively. Social acceptance of retarded children was low relative to their nonretarded peers. However, in contrast with previous research, retarded children did not receive higher social rejection ratings. Acceptance and rejection measures did not indicate any improvement in social status of the retarded children as a result of an extended period of mainstreaming.


Penned by internationally recognized scholars and leaders in the study of the Pentateuch, this volume offers to students and academics a comprehensive survey of key topics and issues in contemporary pentateuchal scholarship. The volume gives due attention to recent debates about the formation of the Pentateuch and their implications for biblical scholarship. At the same time, it addresses a number of issues that relate more broadly to the social and intellectual worlds of the Pentateuch. This includes engagements with questions of archaeology and history, the Pentateuch and the Samaritans, the relation between the Pentateuch and other Moses traditions in the Second Temple period, the Pentateuch and social memory, and more. Crucially, the volume situates its discussions of current developments in pentateuchal studies in relation to the field’s long history, one that in its modern, critical phase is now more than two centuries old. By showcasing both this rich history and the leading edges of the field, this volume provides a clear account of pentateuchal studies and a fresh sense of its vitality and relevance within biblical studies, religious studies, and the broader humanities.


2014 ◽  
Vol 31 (3) ◽  
pp. 50-69
Author(s):  
Muhammed Haron

As a discipline, “Islamic studies” has attracted serious attention by a number of institutions of higher learning in predominantly nonMuslim societies. While southern Africa’s communities witnessed the inclusion of “Islam” as a subject in the faculties of theology at various regional universities as well as Christian seminaries, Muslim communities have clamored for the appointment of Muslim staff at universities to teach courses on Islam. On the whole, these educational developments bode well for the teaching and studying of Islam regionally, even though the purpose and objectives for doing so differ radically from one institution to the other. This essay first seeks to offer a brief insight into the teaching of “Islam” as a subject in theological/oriental/religious studies programs; it thereafter reflects upon “Islamic studies” as a social science discipline that has been included in the social science and humanities syllabus. It focuses on the BA Honors program to show the themes chosen for these programs and how scholars redesigned and changed these programs to meet modern needs. Apart from using “social change” as its theoretical framework, it also brings en passantinto view the insider/outsider binary that further frames the debates regarding the teaching and studying of Islam at these institutions in southern Africa generally and South Africa in particular. 


NAN Nü ◽  
2021 ◽  
Vol 23 (1) ◽  
pp. 137-162
Author(s):  
Wanning Sun

Abstract The social problem of “leftover men” among the most marginalized members of China’s rural migrant population has become widely known, but how these rural migrants themselves talk about and make sense of their failures to secure a marriage partner is relatively less understood. Answering this question may also shed light on how socioeconomic marginalization makes an impact on rural migrant men’s masculine identity. This paper is a longitudinal study of a cohort of unmarried rural migrant men born in the 1980s. This study shows that the emotional experience of cohort members is marked by a mixture of persistent feelings of loneliness, bitterness, and dissatisfaction with the status quo of their lives, and a quiet yearning for the possibility – however remote – of “finding someone” in the future. The paper also points to “masculine grievance” as a useful concept for understanding how unmarried migrant men rationalize their emotional hardships.


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