The Baha’i Faith in Africa: Establishing a New Religious Movement, 1952–62

2013 ◽  
Vol 17 (2) ◽  
pp. 122-123
Author(s):  
Moojan Momen
Keyword(s):  
Religious Movement ◽  
Baha'i Faith

Is the Bahá’í Faith a World Religion?

1994 ◽  
Vol 6 (1) ◽  
pp. 1-16 ◽  
Author(s):  
S. Fazel
Keyword(s):  
Religious Movement ◽  
Sociological Analysis ◽  
World Religion ◽  
Baha'i Faith ◽  
The Status

This article will explore some of the issues involved in the sociological analysis of the status of the Bahá’í Faith. It will endeavor to present criteria for the labels “world religion” and “new religious movement,” as well as explore to what extent the Bahá’í Faith fulfils these criteria. It will attempt to demonstrate that the Bahá’í Faith is best categorized as a “world religion.”

Development of the Jewish religious movement "Khabad" in Ukraine in the 20's of the twentieth century

2001 ◽  
pp. 85-90
Author(s):  
O. V. Kozerod
Keyword(s):  
Twentieth Century ◽  
Religious Movement ◽  
Important Research ◽  
The World ◽  
Research Problems

The development of the Jewish religious movement "Khabad" and its organizations in the first quarter of the twentieth century - one of the important research problems, which is still practically not considered in the domestic Judaica. At the same time, this problem is relevant in connection with the fact that the religious movement "Khabad" during the twentieth century became the most widespread and influential area of Judaism in Ukraine and throughout the world.

Radical Buddhism for Modern Confucians

2014 ◽  
Vol 30 (2) ◽  
Author(s):  
Richard Gombrich ◽  
Yu-Shuang Yao
Keyword(s):  
Religious Movement

The new Taiwanese religious movement Tzu Chi raises interesting issues for the study of religions. First, as a Chinese form of Buddhism, it embodies an attempt to reconcile or even merge the cultures and mindsets of two utterly different civilizations, the Indian and the Chinese. Secondly, it casts doubt on the presupposition that a sect, as against a church, demands of its members exclusive allegiance. Thirdly, it shows that an emphasis on orthopraxy rather than orthodoxy may be modern as well as archaic. Fourthly, it also suggests that the view that secularization is tantamount to a narrowing of the domain of religion cannot be taken for granted. In the case of Tzu Chi there is probably some overlap between the last three issues, in that they show that generalizations about sects formulated by western sociologists have taken Christian sects as their model and may not be universally applicable.

Religion and Locality

2018 ◽  
Vol 13 (2) ◽  
pp. 151-168
Author(s):  
Hisanori Kato
Keyword(s):  
Cultural Background ◽  
Religious Movement ◽  
Local Culture ◽  
Social Setting ◽  
Muslim Country ◽  
The World ◽  
Nahdlatul Ulama ◽  
Indigenous Religions ◽  
Local Traditions ◽  
Local Languages

Indonesia is known for its multicultural social setting, with approximately three hundred local ethnicities and five hundred local languages. Religions also have infiltrated into the life of Indonesia. Among six officially recognized religions, Islam occupies the majority religion in the country, and the total number of Muslims is almost two hundred million. That makes Indonesia the most populous Muslim country in the world. However, we also know that the legacy of pre-Islamic civilizations, such as Hinduism, Buddhism, and indigenous religions, is still deeply rooted in Indonesian soil. With this socio-cultural background, Indonesian Islam has developed with the influence of local traditions. We see several Islamic rituals and practices that seem to have been "Indonesianized". Yet, this localized version of Islam is by no means favoured by more religiously strict Islamic groups. In 2015, Nahdlatul Ulama, the largest Islamic organization, launched the so-called Islam Nusantara movement, which upholds the essence of local culture in Islam. This newly-emerged religious movement also presents a profound question in relation to the authenticity of religion, that is, whether religions are able to maintain the "original" rituals and practices without historical,  geographical and regional influences. We will explore the development of the Islam Nusantara movement with this question in mind.

Exploring the Diversity of Religion

2010 ◽  
Vol 4 (1) ◽  
pp. 46-66
Author(s):  
Arkotong Longkumer
Keyword(s):  
Cultural Identity ◽  
Nation Building ◽  
Religious Movement ◽  
The Political ◽  
Alternative Route ◽  
British Colonialism ◽  
The North

This article considers the importance of “religion” and “identity” in the process of fieldwork in the North Cachar Hills, Assam, India. The political sensitivities in the region provided a difficult context in which to do fieldwork. This is chiefly because of the various armed insurrections, which have arisen as a consequence of the complicated remnants of British colonialism (1834–1947), and the subsequent post-independence challenge of nation building in India. This article raises important methodological questions concerning fieldwork and the relational grounding of the fieldworker relative to the inside/outside positions. It reflects on these issues by discussing the Heraka, a Zeme Naga religious movement. Their ambiguity and “in-between” character accommodates both the “neo-Hindu” version of a nation or Hindutva (Hinduness) and the larger Naga (primarily Christian) assertion of their own cultural and religious autonomy. The Heraka provides an alternative route into ideas of nationhood, religious belonging and cultural identity.

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