CHAPTER 18. Financial Support to Religious Institutions

2008 ◽  
pp. 352-384
2019 ◽  
Vol 1 (1) ◽  
pp. 3-33 ◽  
Author(s):  
Jonathan Fox

Abstract This study examines government religion policy in 26 Western democracies between 1990 and 2014 using the Religion and State round 3 (RAS3) dataset to determine whether these policies can be considered secular. While many assume that the West and its governments are secular and becoming more secular, the results contradict this assumption. All Western governments support religion in some manner, including financial support. All but Canada restrict the religious practices and/or religious institutions of religious minorities. All but Andorra and Italy restrict or regulate the majority religion. In addition religious both governmental and societal discrimination against religious minorities increased significantly between 1990 and 2014. All of this indicates religion remains a prominent factor in politics and society in the West.


2021 ◽  
pp. 1-25
Author(s):  
Camilla Reuterswärd

ABSTRACT This article comparatively analyzes the strategies and political impact of “pro-life” and feminist movements in the struggle over abortion policy in Mexico. Drawing on extensive fieldwork, it argues that anti-abortion movements are more likely to influence policymaking in contexts where they can tap into hegemonic religious institutions’ networks and alliances and indirectly provide incumbents with legitimizing moral and financial support in exchange for restrictive reforms. Partisan contexts shape incumbents’ need for such support. Feminist activists, by contrast, have neither elite connections nor access to similar mobilization resources. To make this argument, the analysis examines pro-life and feminist movements in two Mexican states: Yucatán, where Congress passed a restrictive reform; and Hidalgo, where an identical initiative failed.


2012 ◽  
Author(s):  
Signe-Mary McKernan ◽  
Caroline Ratcliffe ◽  
Margaret Simms ◽  
Sisi Zhang

Author(s):  
Julie Murray ◽  
Jennifer Ehrle Macomber ◽  
Rob Geen

1970 ◽  
pp. 38-45
Author(s):  
May Abu Jaber

Violence against women (VAW) continues to exist as a pervasive, structural,systematic, and institutionalized violation of women’s basic human rights (UNDivision of Advancement for Women, 2006). It cuts across the boundaries of age, race, class, education, and religion which affect women of all ages and all backgrounds in every corner of the world. Such violence is used to control and subjugate women by instilling a sense of insecurity that keeps them “bound to the home, economically exploited and socially suppressed” (Mathu, 2008, p. 65). It is estimated that one out of every five women worldwide will be abused during her lifetime with rates reaching up to 70 percent in some countries (WHO, 2005). Whether this abuse is perpetrated by the state and its agents, by family members, or even by strangers, VAW is closely related to the regulation of sexuality in a gender specific (patriarchal) manner. This regulation is, on the one hand, maintained through the implementation of strict cultural, communal, and religious norms, and on the other hand, through particular legal measures that sustain these norms. Therefore, religious institutions, the media, the family/tribe, cultural networks, and the legal system continually disciplinewomen’s sexuality and punish those women (and in some instances men) who have transgressed or allegedly contravened the social boundaries of ‘appropriateness’ as delineated by each society. Such women/men may include lesbians/gays, women who appear ‘too masculine’ or men who appear ‘too feminine,’ women who try to exercise their rights freely or men who do not assert their rights as ‘real men’ should, women/men who have been sexually assaulted or raped, and women/men who challenge male/older male authority.


2016 ◽  
Vol 46 (183) ◽  
pp. 289-305
Author(s):  
Angela Schweizer

The following article is based on my fieldwork in Morocco and represents anthropological data collected amongst undocumented sub-Saharan migrants in Morocco. They want to enter Europe in search for a better life for themselves and to provide financial support for their families. Due to heavy border security control and repression, they find themselves trapped at the gates of Europe, where they are trying to survive by engaging in various economic activities in the informal sector. The article begins with an overview of the European migration politics in Africa and the geopolitical and historical context of Morocco, in light of the externalization of European border control. I will then analyze the various economic sectors, in which sub-Saharan migrations are active, as well as smuggling networks, informal camps and remittances, on which they largely depend due to the exclusion from the national job market.


1998 ◽  
pp. 124-127
Author(s):  
V. Tolkachenko

One of the most important reasons for such a clearly distressed state of society was the decline of religion as a social force, the external manifestation of which is the weakening of religious institutions. "Religion," Baha'u'llah writes, "is the greatest of all means of establishing order in the world to the universal satisfaction of those who live in it." The weakening of the foundations of religion strengthened the ranks of ignoramuses, gave them impudence and arrogance. "I truly say that everything that belittles the supreme role of religion opens way for the revelry of maliciousness, inevitably leading to anarchy. " In another Tablet, He says: "Religion is a radiant light and an impregnable fortress that ensures the safety and well-being of the peoples of the world, for God-fearing induces man to adhere to the good and to reject all evil." Blink the light of religion, and chaos and distemper will set in, the radiance of justice, justice, tranquility and peace. "


Sign in / Sign up

Export Citation Format

Share Document