Conspiracy Theories and Religion

2018 ◽  
pp. 411-421
Author(s):  
David G. Robertson ◽  
Asbjørn Dyrendal
Keyword(s):  
Religious Beliefs ◽  
Social Function ◽  
Religious Studies ◽  
Conspiracy Theories ◽  
Institutional Authority ◽  
The People ◽  
The Social ◽  
Conspiracy Beliefs

Religious ‘beliefs’ are more often situational than propositional. Reading reported conspiracy beliefs the same way deepens our understanding of their function and appeal. Ideas shared by both religion and conspiracy theories—including the paranormal, esotericism, millennialism, and prophecy—are varieties of the rejected knowledge of the “cultic milieu.” The distrust of epistemic and institutional authority in these fields leads to a profusion of syncretic “grand explanatory narratives,” which make meaning and explain away the apparently anomalous or morally perplexing. A religious studies perspective not only clarifies the social function of such ideas, but also offers tools for understanding the people who believe in conspiracy theories in a more human and productive light.

scholarly journals KAJIAN FILOSOFIS LONTAR CALONARANG

2018 ◽  
Vol 2 (1) ◽  
pp. 274
Author(s):  
I Gusti Ayu Widayanti ◽  
I Made Surada ◽  
I Made Adi Brahman
Keyword(s):  
Literary Work ◽  
Social Function ◽  
Cultural Preservation ◽  
Work Of Art ◽  
Literary Works ◽  
Art Form ◽  
The People ◽  
The Social ◽  
Black Magic ◽  
The Village

<p><em>Lontar Calonarang's literary works is a work of art. Calonarang term other than as one of the works of literature, Calonarang also means characterization</em><em> </em><em>or the name of a man in the play known as Rangda ing Girah. Calonarang is also known as art form such as wayang pacalonarangan and in staging pacalonarangan dance drama. Lontar Calonarang is a lontar manuscript that specifically tells about Calonarang revenge using black magic against the people in Girah village. This is because the people in the village of Girah no one wants to marry Calonarang child is Ratna Manggali. Lontar Calonarang literary work is interesting to read and researched because this literary work has a philosophical meaning of construct so easy to be understood in depth. </em></p><p><em>The results that can be obtained from this literary work are Teachings contained in lontar Calonarang include Rwa Bhineda, Catur Asrama, and Tantra. The function of the teachings contained in the Calonarang lontar is the religious function, the social function, and the function of cultural preservation. While the philosophical meaning derived from this literary work is the meaning of balance, meaning of education, and the meaning of divinity.</em><strong><em></em></strong></p>

Is Belief in Conspiracy Theories Pathological? A Survey Experiment on the Cognitive Roots of Extreme Suspicion

2015 ◽  
Vol 47 (1) ◽  
pp. 113-129 ◽  
Author(s):  
Scott Radnitz ◽  
Patrick Underwood
Keyword(s):  
Personality Type ◽  
News Article ◽  
Survey Experiment ◽  
Ordinary People ◽  
Contextual Variables ◽  
Conspiracy Theories ◽  
Political World ◽  
The Social ◽  
Conspiracy Beliefs ◽  
Situational Triggers

What are the origins of belief in conspiracy theories? The dominant approach to studying conspiracy theories links belief to social stresses or personality type, and does not take into account the situational and fluctuating nature of attitudes. In this study, a survey experiment, subjects are presented with a mock news article designed to induce conspiracy belief. Subjects are randomly assigned three manipulations hypothesized to heighten conspiracy perceptions: a prime to induce anxiety; information about the putative conspirator; and the number and identifiability of the victim(s). The results indicate that conspiratorial perceptions can emerge from both situational triggers and subtle contextual variables. Conspiracy beliefs emerge as ordinary people make judgments about the social and political world.

Three Functions of Hell in the Hindu Traditions

Numen ◽  
2009 ◽  
Vol 56 (2-3) ◽  
pp. 385-400 ◽  
Author(s):  
Knut Jacobsen
Keyword(s):  
End Of Life ◽  
Social Order ◽  
Social Function ◽  
The People ◽  
The Social ◽  
Economic Function

In this article are analysed three functions of hell in the Hindu traditions, a narrative, a social and an economic. Because of the strong images the narratives of hell contain, they are excellent means to catch the attention of the audience. The social function of hell is to protect the social order, the security of the people and especially to protect the privileges of those on top of the hierarchy. Since gifts to the priests are matched with specific punishments in hell that they release from, one economic function of hell seems to be as a source of income for the priests. However, it is argued that even though hell is both a textual and ritual reality in the Hindu traditions, its significance should not be exaggerated. Death is not the end of life, but the end of one rebirth, and release, moksa , is not about escaping a destiny in hell, but to gain freedom from the rebirth realms.

scholarly journals The Religious Studies Aspect of Forensic Evaluation in Cases Involving Offense to Religious Beliefs and Sensibilities

2017 ◽  
Vol 12 (1) ◽  
pp. 98-103
Author(s):  
S. N. Astapov
Keyword(s):  
Cultural Context ◽  
Religious Beliefs ◽  
Religious Studies ◽  
Social Implications ◽  
Forensic Evaluation ◽  
The Social ◽  
Forensic Expert ◽  
Religious Meaning ◽  
Religious Objects

The paper discusses the phenomenon of offense to religious beliefs and its social and cultural context from the perspective of religious studies. It corroborates the idea that public acts that demonstrate obvious disrespect towards a religion, and “premeditated public desecration” of religious objects lead to distortion of the meaning of religious notions and beliefs, rather than offending religious sensibilities as such. A forensic expert working on cases involving offense to religious beliefs and sensibilities needs to be competent in the field of religious studies in order to address three objectives: to investigate the religious meaning of desecrated objects; to determine the intentional nature of the resulting transformation of religious ideas; and to describe the religious and cultural context and the direction of the transformation, which in turn helps to define the social implications of such transformation.

scholarly journals UNGKAPAN MARAH DAN UNGKAPAN PUJIAN MASYARAKAT NIAS DI KAKI GUNUNG PADANG

2020 ◽  
Vol 8 (1) ◽  
pp. 10
Author(s):  
Faula Ismi ◽  
Ermanto Ermanto
Keyword(s):  
Data Collection ◽  
Social Structure ◽  
Social Function ◽  
Structure And Function ◽  
The People ◽  
The Social ◽  
Data Source ◽  
And Function ◽  
The Village ◽  
Descriptive Method

This study  aimed to determine the structure and social function of folklore legend naming Batunabontar Batang Natal district Mandailing Natal district. The method used in this research was descriptive method. The data source of this research was the people who inhabit Batunabontar village, Batang Natal District, Mandailing Natal District. The instrument used in this study was the researcher himself and the informant based on the understanding of the structure and social function of the naming legend of a place. Data collection techniques used in this study were observation by observation and to strengthen the data obtained, direct interviews were carried out to the authorities in research on the Social Structure and Function of the Legend of the Naming of Batunabontar Village, Batang Natal District, Mandailing Natal District. The results of this study indicate that the Social Structure and Function of Naming Legend of Batunabontar Village, Batang Natal District, Mandailing Natal District has a unique history and structure and function in the village. The uniqueness of this Batunabontar makes the writer want to know the importance of the structure and function of the Batunabontar in Batang Natal District, Mandailing Natal Regency.  

scholarly journals BENTUK DAN FUNGSI TARI GATHOLOCO KELOMPOK SENI CIPTO BUDOYO KABUPATEN TEMANGGUNG

2019 ◽  
Vol 17 (2) ◽  
Author(s):  
Lenni Wulandari ◽  
Sri Rochana Widyastutieningrum
Keyword(s):  
Qualitative Method ◽  
Function Theory ◽  
Social Function ◽  
Literature Study ◽  
Form Function ◽  
The People ◽  
The Social ◽  
Depth Study ◽  
Form Theory ◽  
And Function

AbstrakTari Gatholoco adalah tari kelompok berjenis tradisi rakyat dalam sebuah kelompok seni di Desa Kembangsari. Tari Gatholoco belum diketahui siapa penciptanya dan digarap oleh Badrun tahun 1965 kemudian digarap oleh Tono tahun 1980. Tari Gatholoco menarik karena pola lantai membentuk formasi huruf (terbalik dari arah depan) yang menyusun sebuah kata Temanggung. Juga terdapat gerak penghubung antar gerak satu ke gerak berikutnya dan gerak penghubung untuk perpindahan pola lantai dengan senggakan “sukseskan pembangunan”. Tari Gatholoco memiliki fungsi sosial dalam masyarakat Desa Kembangsari. Penelitian ini menggunakan landasan teori bentuk oleh Suzanne K. Langer dan Sri Rochana Widyastutieningrum dan teori fungsi oleh Raymond Firth. Penelitian ini menggunakan metode kualitatif, merupakan metode penelitian yang menekankan pada telaah mendalam suatu fenomena yang terjadi dengan melakukan wawancara, dokumentasi, pengamatan langsung, pengamatan tidak langsung, dan studi pustaka. Presentasi yang disajikan berupa data dan visual. Hasil dari penelitian ini dapat diperoleh gambaran yang berkaitan dengan bentuk sajian dan fungsi sosial tari Gatholoco yang hingga kini masih hidup dan berkembang di kalangan masyarakat Desa Kembangsari. Bentuk sajian tari Gatholoco terdapat gerak yang menggambarkan aktivitas masyarakat sehari hari. Fungsi sosial tari Gatholoco yaitu sebagai sarana kepuasan batin, sarana bersantai dan hiburan, sarana ungkapan jati diri, sarana integratif dan pemersatu, dan sarana pendidikan amat positif di kehidupan masyarakat Desa Kembangsari.Kata kunci: Gatholoco, Bentuk, FungsiAbstractGatholoco Dance is a group dance of the folk-type tradition in an art group in Kembangsari Village. Not yet known who the creator of Gatholoco dance it was cultivated by Badrun in 1965 then tilled by Tono in 1980. Gatholoco dance is very interesting, because pattern floor as like alfabet (upside down from the front) which composes the word means like Temanggung. That dance also relational between one of the movement to the next movement, and then the relational connecting the other movement of the pattern floor it is mean that “successful development”. Gatholoco dance has a sociocultural function in the Kembangsari Village. This research uses the foundation of form theory by Suzanne K. Langer and Sri Rochana Widyastutieningrum and function theory by Raymond Firth. This research uses qualitative method, is a research method that emphasizes in depth study of a phenomenon that occurs by conducting interviews, documentation, direct observation, indirect observation, and literature study. Presentation is presented in the form of data and visual. The results of this study can be obtained a picture relating to the form of course and social function of Gatholoco dance which until now is still alive and growing among the people of Kembangsari Village. There is a movement that describes the daily activities of society in the form of Gatholoco dance course. The social function of Gatholoco dance is as a mean of inner satisfaction, means of relaxation and entertainment, means of expression of identity, integrative means and unifier, means of educational, means of healing, symbolic means of meaning and power, and means of integration in chaotic times are very positive in the life of the community of Kembangsari Village.Keywords: Gatholoco, Form, Function.

scholarly journals Legitimizing Claims of Special Knowledge

2021 ◽  
Vol 57 (1) ◽  
pp. 17-34
Author(s):  
David G. Robertson
Keyword(s):  
Religious Studies ◽  
Scientific Study ◽  
Conspiracy Theories ◽  
Social Scientific Study ◽  
Significant Function ◽  
The Social ◽  
History Of ◽  
Special Knowledge ◽  
Social Scientific

A significant function of the category “religion” is demarcating and insulating particular claims of special knowledge — but too often, Religious Studies serves to mystify and defend this function, rather than critically analysing it. Drawing on categories in which claims of special knowledge are central, including Gnosticism, conspiracy theories and esotericism, this paper will look at the history of Religious Studies scholars operating within epistemes which it should be critiquing. Yet a focus on multiple and overlapping knowledges, and competition over epistemic capital, suggests a possible future for the social-scientific study of religion.

scholarly journals The Function Of Ngenteg Linggih Ceremony In Pejaten Tabanan

2021 ◽  
Vol 5 (2) ◽  
pp. 73-82
Author(s):  
Ida Ayu Tary Puspa ◽  
Ida Bagus Subrahmaniam Saitya
Keyword(s):  
Social Function ◽  
Religious Ethics ◽  
The Public ◽  
The People ◽  
The Social ◽  
The Aesthetic ◽  
The Universe

The Dewa Yajña Ceremony is a ceremony addressed to Ida Sang Hyang Widhi with all of His manifestations as a form of devotion because He has created the universe and everything in it. This gratitude was manifested by the people of Pejaten Village by holding a ceremony to instill the Creator to rest in the sacred temple building. The Ngenteg Linggih ceremony has functions such as religious, ethics, aesthetics, and social. Each of these functions is related to one another which of course will play a role in the ceremony. Such as a religious function in which the ceremony provides a basis for belief in the community through the rites and ritual equipment to convince the public that through the ceremony carried out, religious emotions will grow. The function of ethics is to provide guidance in living through the Ngenteg Linggih ceremony to always live life by thinking, saying, and doing good according to what you are doing in your ceremony. The aesthetic function provides beauty as well as truth and sanctity so that people feel the beauty in regulating life practices as outlined in the means and implementation of the ceremony. The social function is shown by the community who work together hand in hand to load the ceremony and carry it out with the concept of ngayah.

scholarly journals براہوئی خلقی شاعری، خلقی زند نا آدینک

Al-Burz ◽  
2009 ◽  
Vol 1 (1) ◽  
pp. 22-35
Author(s):  
Yousaf Mengal
Keyword(s):  
Social Norms ◽  
Social Life ◽  
Religious Beliefs ◽  
The People ◽  
The Social ◽  
Folk Literature ◽  
Common Man ◽  
The Voice ◽  
Folk Poetry

In order to be aware of the social life of a community the study of their folk literature is necessary. folk literature not only gives awareness regarding culture, social norms, values and tradition of a particular community, bat also the reader comes to know about their religious beliefs and day –to day life, the folk literature of a particular community not only tells what sources they bring in use in order to lead their life but also depicts their way of earning their daily –bread Brahui people have depicted their way of earning their daily –bread. Brahui people have depicted their emotions and feelings in the form of folk poetry. This is why the folk literature is also said to be the voice of heart the people. The language of Brahui folk literature is very simple, easily understandable for a common man and it is based on realism, thus folk poetry reflects the folk of Brahui people.

scholarly journals TEORI PERTUKARAN SOSIAL TENTANG FENOMENA DAKWAH DI EKS LOKALISASI DADAPAN

2022 ◽  
Vol 21 (02) ◽  
pp. 292-314
Author(s):  
Muhammad Syahrul Ulum ◽  
Alfa Warda ◽  
Zuris Dwi Elina ◽  
Ilmi Sephia Ardiana
Keyword(s):  
Social Exchange ◽  
Social Exchange Theory ◽  
Religious Studies ◽  
Social Conditions ◽  
Exchange Theory ◽  
The People ◽  
The Social ◽  
The Relationship

This study aims to find out how the role of the preacher in bringing changes to the social conditions of the people who used to work in the Dadapan prostitution localization, Kediri City. Da'i plays an important role as a propagator of religion to protect the community. Thus, the relationship between the preacher and his community must be close regardless of the background or social conditions of the community. This research uses a qualitative approach with a case study method and is equipped with George Homans' social exchange theory, namely as an analytical tool to understand and seek clarity of cases so that researchers know more clearly about the phenomenon of da'wah in the ex-Dadapan localization community. The results of this study conclude that the da'wah process that occurs in Dadapan Village in social exchange theory explains that they are willing to interact when the interaction produces benefits for themselves. Therefore, in the dynamics of increasing religious understanding in the ex-Dadapan localization, it is necessary to have a reward given so that people want to interact in discussing religious studies.

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