Implications of Lived and Packaged Religions for Intercultural Dialogue to Reduce Conflict and Terror

2018 ◽  
Vol 2 (1) ◽  
pp. 1-10
Author(s):  
Gary D Bouma AM

AbstractThe use of intercultural dialogue (ICD) to promote intergroup understanding and respect is considered as a key to reduce tensions and the likelihood of conflict. This paper argues that understanding the differences among religions – those between packaged and lived religion – enhances the chances of success and makes the effort more challenging. Religions contained and packaged are found in formally organised expressions of religion – churches, denominations, synagogues, mosques, temples and so on. For packaged religions, religious identity is singular and adherents are expected to identify with only one religion and are assumed to accept the whole package of that religion. ICD in this context involves communicating with religious groups such as organisations and encouraging different leaders to speak with each other resulting in platforms filled with ‘heads of faith’ – bishops muftis, ayatollahs, chief rabbis, swamis and so on. In contrast, lived religions involve ritual practices engaged in by individuals and small groups, creation of shrines and sacred spaces, discussing the nature of life, sharing ethical concerns, going on pilgrimages and taking actions to celebrate and sustain hope.There is some evidence that, although packaged religions are declining, lived religions continue at persistent levels. Violent extremism is more likely to be associated with lived rather than packaged forms of religion, making a more balanced intercultural competences approach to ICD critical to countering conflict.

2021 ◽  
Vol 2 (1) ◽  
pp. 1-10
Author(s):  
Gary D Bouma

The use of intercultural dialogue (ICD) to promote intergroup understanding and respect is considered as a key to reduce tensions and the likelihood of conflict. This paper argues that understanding the differences among religions – those between packaged and lived religion – enhances the chances of success and makes the effort more challenging. Religions contained and packaged are found in formallyorganised expressions of religion – churches, denominations, synagogues, mosques, temples and so on. For packaged religions, religious identity is singular and adherents are expected to identify with only one religion and are assumed to accept the whole package of that religion. ICD in this context involves communicating with religious groups such as organisations and encouraging different leaders to speak with each other resulting in platforms filled with ‘heads of faith’ – bishops, muftis, ayatollahs, chief rabbis, swamis and so on. In contrast, lived religions involve ritual practices engaged in by individuals and small groups, creation of shrines and sacred spaces, discussing the nature of life, sharing ethical concerns, going on pilgrimages and taking actions to celebrate and sustain hope. There is some evidence that, although packaged religions are declining, lived religions continue at persistent levels. Violent extremism is more likely to be associated with lived rather than packaged forms of religion, making a more balanced intercultural competences approach to ICD critical to countering conflict.1 1 This article is a revised version of Gary D Bouma (2017) ‘Religions – lived and packaged – viewed through an intercultural dialogue prism’ in Fethi Mansouri (ed) Interculturalism at the Crossroads: Comparative perspectives on concepts, policies and practice, United Nations Educational, Scientific and Cultural Organization, France, pp. 129–144.


2021 ◽  
Vol 74 (1) ◽  
pp. 181-214
Author(s):  
Eleanor Barnett

Through Venetian Inquisition trials relating to Protestantism, witchcraft, and Judaism, this article illuminates the centrality of food and eating practices to religious identity construction. The Holy Office used food to assert its model of post-Tridentine piety and the boundaries between Catholics and the non-Catholic populations in the city. These trial records concurrently act as access points to the experiences and beliefs—to the lived religion—of ordinary people living and working in Venice from 1560 to 1640. The article therefore offers new insight into the workings and impacts of the Counter-Reformation.


2000 ◽  
Vol 69 (3) ◽  
pp. 519-557 ◽  
Author(s):  
Robert C. Gregg

In the aftermath of the 1967 “Six Days' War,” 254 ancient inscribed stones were found in forty-four towns and villages of the Golan Heights—241 in Greek, 12 in Hebrew or Aramaic, and 1 in Latin. These stones, along with numerous architectural fragments, served as the basis of the 1996 book by myself and Dan Urman, Jews, Pagans, and Christians in the Golan Heights—a study of settlement patterns of people of the three religions in this region in the early centuries of the common era.1 The area of the Golan heights, roughly the size of Rhode Island, was in antiquity a place of agriculture and, for the most part, small communities. Though historians of religions in the late Roman period have long been aware of the “quartering” of cities, and of the locations of particular religious groups in this or that section of urban areas, we have had little information concerning the ways in which Hellenes, Jews, and Christians took up residence in relation to each other in those rural settings featuring numerous towns and hamlets— most presumably too small to have “zones” for ethnic and religious groups. The surviving artifacts of a number of the Golan sites gave the opportunity for a case study. Part 1 of this article centers on evidence for the locations and possible interactions of members of these religious groups in the Golan from the third to the seventh centuries and entails a summary of findings in the earlier work, while part 2 takes up several lingering questions about religious identity and ways of “marking” it within Golan countryside communities. Both sections can be placed under a rubric of “boundary drawing and religion.”


2021 ◽  
pp. 1-33
Author(s):  
Adam C. Bursi

Abstract This article examines a ḥadīth text that illustrates the complicated interactions between Christian and Islamic sacred spaces in the early period of Islamic rule in the Near East. In this narrative, the Prophet Muḥammad gives a group of Arabs instructions for how to convert a church into a mosque, telling them to use his ablution water for cleansing and repurposing the Christian space for Muslim worship. Contextualizing this narrative in terms of early Muslim-Christian relations, as well as late antique Christian religious texts and practices, my analysis compares this story with Christian traditions regarding the collection and usage of contact relics from holy persons and places. I argue that this story offers an example of early Islamic texts’ engagement with, and adaptation of, Christian literary themes and ritual practices in order to validate early Islamic religious claims.


2017 ◽  
Vol 4 (1) ◽  
pp. 32-58
Author(s):  
Cynthia Baiqing Zhang

Linking concepts from networks, identities, and ecology, I draw on material collected during sixty interviews to show how a group of culturally homogeneous Chinese graduate students, when placed in two sociocultural environments in the United States, displayed different processes of religious identity network formation. In a large and heterogeneous community with more possible identities, students showed human agency by forming religious identities less constrained by networks. Human agency is also exemplified in the expansion of their religious circle of friends once they developed a religious identity. Religious identity often preceded networks. However, in a small and homogeneous community, students did emotion work to stay in pro-religious groups, presumably due to the limitations they had in choosing friends, particularly Chinese friends. The formation of networks more likely preceded the emergence of religious identities premised on the coexistence of multiple relationships in dyads and solidarity within primary groups. The narratives demonstrate how ecology matters for the formation of network ties and religious identity. 根据对60个对硕士博士研究生的采访,通过运用网络分析、身份研究、和环境研究领域的概念,本文详述同属一个文化的中国留学生当处于美国两个不同城市文化环境中时,通过生活圈子发展特定身份的不同过程。在一个大型、充满差异的城市里,留学生的身份选择具有多样性。其主体性表现在自主选择宗教认同并扩大有宗教信仰的朋友圈子。他们的宗教认同常常先于他们的宗教朋友圈。而在一个小型、倡导同化的城市里,由于可选择的中国朋友人数少,留学生常常通过控制自我感情来维系与亲宗教的朋友的关系。他们的宗教网络常常先于他们的宗教认同。在这种环境中,当两人有多重社会关系,并处于一个高度团结的小群体中时,宗教认同才得以传播。本研究显示社区规模和文化是重要的影响身份和社会网络的环境因素。 (This article is in English.)


2011 ◽  
Vol 10 (4) ◽  
pp. 393-413 ◽  
Author(s):  
Eric Fong ◽  
Elic Chan

This study, based on 2001 Canadian census data for 16 census metropolitan areas, explores residential segregation among eight religious groups. We include non–Christian religious groups to reflect the emerging religious diversity of Canadian society. Our study provides the first comprehensive comparison of the residential patterns of people affiliated with major religious groups in Canada. We argue that each religion is associated with unique sets of religious institutional behaviors, which in turn shape each religious group's relationships with other religious groups. In this study, we identify four religious institutional behaviors that can affect the residential segregation of various religious groups: institutional orientation of religious community services, subcultural identity, religious identity, and discrimination. The findings indicate that these religious institutional behaviors are related to the residential segregation patterns of different religious groups.


Author(s):  
Benjamin P. Marcus

Popular definitions of religious literacy don’t capture the reality of lived religion in a plural age. Using language as a metaphor for religion, this chapter differentiates between religious fluency among co-religionists and the ability to read and interpret the vocabulary of the “language” of the religious other. Whereas advocates for biblical literacy and world religions courses often reinforce an essentialist understanding of religion that presents only the “standard” version of a language, this chapter suggests an alternative 3B Framework that encourages students to consider how the interrelationship of belief, behavior, and belonging creates religious “dialects.” A pedagogy built around the 3B Framework encourages students to compare and contrast the construction of religious languages in a linguistic mode, analyzing the importance of belief, behavior, and belonging for individuals or communities. This framework opens possibilities for inter-religious dialogue between “multilingual linguists” who can engage the most meaningful aspects of interlocutors’ religious identity.


2016 ◽  
Vol 27 (2) ◽  
pp. 141 ◽  
Author(s):  
Cahyo Pamungkas

This paper explains how political, religious, and economic changes in Yogyakarta affect the formation of religious identity and social distance between different religious groups. The strengthening of religious identity in this area took place in the period of the Diponegoro War (1825-1830) when religious issues were used in the mobilization against the Dutch colonialist. Then, the spread of Christianity in Java at the end of 19th led to several tensions between missionaries and several Islamic organizations, but never developed into communal violence. In 1930s, the relation between religious groups remain harmonious due to the development of tolerant culture and pluralism. During the 1980s, the use of religious identity grew both in urban and rural areas in line with social processes of modernization. Da’wat activities on Campus (Lembaga Dakwah Kampus) plays important roles in promoting religious life in urban areas. The 1998 political reform marked the rise of religious fundamentalist movements that to a certain degree contributes to social distance between religious groups.


2018 ◽  
Vol 33 (3) ◽  
pp. 1-20
Author(s):  
Ephraim Yuchtman-Yaar ◽  
Yasmin Alkalay ◽  
Tom Aival

Ethnicity and religious identity are two major interrelated cleavages within the Israeli-Jewish electorate. Previously, ethnicity’s effect had a stronger impact on voting patterns, while today religious identity is more influential. Former studies conceived religious identity in terms of levels of observance, such as Orthodox and ultra-Orthodox. We claim that each of these groups has unique characteristics independent of degree of religious identity. To test this hypothesis, we measure religious identity as a nominal variable, applying an interactive model that compares the effects of the pairings of religious identity and ethnicity to a common baseline. Data from before the 2015 elections reveal that religious identity has stronger effects than ethnicity: religious groups support the right more than the secular. However, the ultra-Orthodox tend to support the right to a lesser extent than other religious groups. In closing, we compare the role of religious identity in Israel to its status in today’s world.


2019 ◽  
Vol 14 (2) ◽  
pp. 77-96
Author(s):  
Saideh Saidi

This article explores how Afghan (Hazara) women negotiate and sift their religious understandings and identities over time after migrating to Germany. Migration experiences and exposure to German society has impacted their self-narration and conceptualisation of cultural change in their own identity. This ethnographic research illustrates the notion of acceptance or rejection to change among Hazara immigrant women in their lived religion in diaspora. Based on my fieldwork, three different trajectories along religious lines occur in the Afghan diaspora: a group of immigrants, enhancing Islamic values, whose relationship to and involvement in religion intensified and increased; the second group largely consider themselves secular Muslims trying to fully indulge into the new society; the third group has an elastic religious identity, blending Islamic values with Western-inspired lifestyles.


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