scholarly journals TRANSFORMATION OF RELIGIOUS IDENTITY IN THE CONTEXT OF GLOBALIZATION: CAUSES AND CONSEQUENCES

Skhid ◽  
2021 ◽  
Vol 1 (1) ◽  
pp. 43-47
Author(s):  
Vita Tytarenko
Keyword(s):  
Religious Identity ◽  
Modern Human ◽  
Religious Fundamentalism ◽  
Sociological Research ◽  
Cultural Environment ◽  
Religious Identification ◽  
Open Process ◽  
Traditional Process ◽  
Modern Vision ◽  
Empirical Material

Based on empirical material and sociological research, the article analyzes the process of search, the formation of religious identity by modern human in the context of globalization. The ambiguity of the formation of religious identity is due to a complex combination of different factors. Thus, the ambiguity of the process gives rise to a variety of approaches in the modern vision, understanding and explanation of religious identity. They are formed in the process of constant correlation of religious and non-religious in modern religiosity. In the study of religious identity in the context of globalization, the author draws attention not only to the unifying tendencies of globalization, but also to its consequence – glocalization, which manifests itself in the religious sphere through differentiation, fragmentation, localization, cultural unification, primitivization of tastes, consumption. It is stated, firstly, that religious identity experiences constant transformations that correspond to changes in the cultural horizon. It is formed under the influence of a number of phenomena, among which we can point to religious fundamentalism, religious indifferentism (polarization of religion); extra-church searches for religious identity, as a consequence – re-individualism, eclecticism and “patchwork” of religious ideas, syncretism of perception of religion, pluralization of religious space, etc. Secondly, the assumption that the traditional process of formation of religious identity is not implemented in the contemporary cultural environment – neither at the personal nor at the community level – is increasingly confirmed. Religious identity is not thought of as a permanent characteristic, but as a result of a fundamentally open process of religious identification.

scholarly journals The Role of Religious Fundamentalism in the Intersection of National and Religious Identities

2019 ◽  
Vol 13 ◽  
Author(s):  
Susilo Wibisono ◽  
Winnifred Louis ◽  
Jolanda Jetten
Keyword(s):  
National Identity ◽  
Religious Identity ◽  
National Identities ◽  
Religious Fundamentalism ◽  
Religious Movements ◽  
Structured Interviews ◽  
Group Discussions ◽  
Religious Identification ◽  
National Identification ◽  
The Way

Indonesia has seen recent expansions of fundamentalist movements mobilising members in support a change to the current constitution. Against this background, two studies were conducted. In Study 1, we explored the intersection of religious and national identity among Indonesian Muslims quantitatively, and in Study 2, we qualitatively examined religious and national identification among members of moderate and fundamentalist religious organisations. Specifically, Study 1 (N= 178) assessed whether the association of religious and national identity was moderated by religious fundamentalism. Results showed that strength of religious identification was positively associated with strength of national identification for both those high and low in fundamentalism. Using structured interviews and focus group discussions, Study 2 (N =35) examined the way that self-alignment with religious and national groups develops among activists of religious movements in Indonesia. We found that while more fundamentalist activists attached greater importance to their religious identity than to any other identity (e.g., national and ethnic), more moderate activists represented their religious and national identities as more integrated and compatible. We conclude that for Indonesian Muslims higher in religious fundamentalism, religious and national identities appear to be less integrated and this is consequential for the way in which collective agendas are pursued.

Profiling Religious Fundamentalism’s Associations With Vocational Interests

2016 ◽  
Vol 44 (3) ◽  
pp. 266-279 ◽  
Author(s):  
Craig A. Warlick ◽  
Paul B. Ingram ◽  
Karen D. Multon ◽  
M. Alexandra Vuyk
Keyword(s):  
Personality Traits ◽  
Work Function ◽  
Religious Identity ◽  
Vocational Interests ◽  
Religious Fundamentalism ◽  
Career Interests ◽  
Vocational Interest ◽  
The World ◽  
And Function ◽  
The Relationship

Religion is a shaping force in the world today, increasingly expressed and integral to the flow and function of the workplace. The relationship between religious identity and work function is clearly present. However, no lines of research have explored how religion explains the variations in vocational interest, despite speculation that it does so. Fundamentalist beliefs provide an opportunity to examine how career interests are related to personal values. This study examined the relationship between fundamentalism and the Artistic and Investigative Realistic, Investigative, Artistic, Social, Enterprising, and Conventional types, types speculated to be most dissimilar to fundamentalism, by testing the incremental importance of religious fundamentalism beyond personality traits in the shaping of vocational interests. Results suggest that, even after controlling for variation attributed to personality, religious fundamentalism is negatively related to Artistic interests yet has no relationship to Investigative interests. Issues of diversity and implications for career counselors are discussed.

scholarly journals Ethno-Religious Identification and Social Distance Between Muslims and Christians: Analysis on Social Identity Theory

2018 ◽  
Vol 6 (1) ◽  
pp. 53-70
Author(s):  
Cahyo Pamungkas
Keyword(s):  
Social Identity Theory ◽  
Religious Identity ◽  
Social Distance ◽  
Identity Theory ◽  
Negative Attitudes ◽  
Daily Lives ◽  
Religious Identification ◽  
Qualitative Approaches ◽  
Positive Attitudes ◽  
The Individual

This article aims to investigate the relationship between ethno-religious identity and the social distancebetween Muslims and Christians in Ambon and Yogyakarta, taking into account factors at the individual level.Also, this research is addressed to fll a gap in the literature between studies that emphasize economic andpolitical competition as the main sources of con?ict, and studies that focus on prejudice and discriminationas causes of con?ict. The central question is: to what extent is ethno-religious identifcation present amongMuslims and Christians in Ambon and Yogyakarta and observable in their daily lives? This research usessocial identity theory that attempts to question why people like their in-group, and dislike out-groups. Thetheory says that individuals struggle for positive in-group distinctiveness, and have positive attitudes towardtheir in-group and negative attitudes towards out-groups. This research uses both quantitative and qualitative approaches. A survey was conducted with 1500 university students from six universities in Ambon andYogyakarta. By using quantitative and qualitative methods of analysis, this study came up with several fndings. Firstly, the study found high levels of religious identifcation among Muslim and Christian respondents,demonstrated by their participation in religious practices, which we defne as frequency of praying, attendingreligious services, and reading the Holy Scriptures. Secondly, social distance consists of contact avoidance,avoidance of future spouses from another religion, and the support for residential segregation. Di?erencesfrom the mean show that Muslim respondents tend to display higher contact avoidance and support forresidential segregation compared to Christian respondents. Thirdly, analysis of variance demonstrates thatelements of ethno-religious identity are related signifcantly to elements of social distance.

scholarly journals RELIGIOUS IDENTITY IN THE CONTEXT OF THE ETHNO-NATIONAL DEVELOPMENT OF UKRAINE

2019 ◽  
Vol 13 (1) ◽  
pp. 21-24
Author(s):  
Viacheslav Каlаch
Keyword(s):  
National Identity ◽  
Ethnic Group ◽  
Religious Identity ◽  
National Development ◽  
Group Living ◽  
Central Place ◽  
Soviet Period ◽  
Modern World ◽  
Cultural Traditions ◽  
Religious Identification

The article discusses the peculiarities of the formation of religious identity in the dynamics of geopolitical processes in Ukraine, which depend on historical conditions, features of the economic and socio-political structure, democratic and cultural traditions of society, the level of legal and moral development of its members and the ambitions of its leaders. It is proved that religion is a decisive factor in the ethnic life of Ukrainians, and the controversial role of Christianity in ethno-identification and ethno-consolidation processes is noted. The modern world-wide political, economic and spiritual crisis imposes its imprint on Ukraine as well. As one of the transitional countries of the post-socialist space, our state has not yet found a single-minded vector of its own development, in particular, the ecclesiastical. Ukraine is only on the verge of forming a united national idea and crystallizing its own self-identification on the religious marker. Religion is the basic semantic-forming component of a unified national identity. Today, religious and ethnic identities are closely intertwined. Therefore, the problem of the ethnorelain factor always attracts significant attention of leading scholars, statesmen and church hierarchs. In Ukraine, a significant number of religious groups completely coincide with the boundaries of a separate ethnic group. The lack of civic consensus on the country's foreign policy, cultural identity, separate sovereign positions of the Ukrainian state, the diverse views of the past and the future at the present makes it impossible to formulate unanimous interests, which negatively affects external and internal policies. Compared with the Soviet period, religious identity today is a relatively new category. On opposition to the state-civilian benchmark for many Ukrainians, religion is on the forefront. Undeniably, Orthodoxy played a very important role in the formation of the Ukrainian nation and our religious identity. However, today, multiconfessional diversity and inability or reluctance to negotiate, to be tolerant, break Ukraine into several regions. The negative tendency of loss of awareness of Ukrainians of the unity of religion, nation, common spirit is traced. The formation of religious identity is a long process of formation of society as a whole, and is a consequence of the historical formation of Ukraine as a nation. Religious identification is the reproduction of accumulated social and religious experience in all spheres. World and domestic scholars are unequivocal in the conclusions that the central place in the formation of national identity belongs to religiousness. Religious beliefs that have an indelible imprint of an ethnic group living on a particular territory are precisely the center of the formation of a new national-religious identity of Ukrainian society.

scholarly journals Main Trends and Priority Directions in the Use of Communicative Technologies in Work with Students From the Countries of Central Asia (on the Results of Sociological Research)

2021 ◽  
Vol 27 (1) ◽  
pp. 201-207
Author(s):  
A. S. Yufereva ◽  
◽  
Iu. S. Kukharenko ◽  
Keyword(s):  
Central Asia ◽  
Social Institutions ◽  
Communication Technologies ◽  
Sociological Research ◽  
Cultural Environment ◽  
Asian Countries ◽  
State Institutions ◽  
Central Asian ◽  
Central Asian Countries

This article provides a systematization and specification of the established communication technologies used by Yekaterinburg universities, public and state institutions in order to adapt students to the academic and cultural environment. The study involved a group of methods, as a result of which the features of the use of communication technologies by universities, public and social institutions when interacting with students from Central Asian countries, as well as their subsequent adaptation to the educational, social, and cultural environment in general, were revealed.

scholarly journals Dēnkard III Language Variation and the Defence of Socio-Religious Identity in the Context of Early-Islamic Iran

2017 ◽  
Vol 3 (1) ◽  
Author(s):  
Gianfilippo Terribili
Keyword(s):  
Religious Identity ◽  
Language Variation ◽  
Coherent System ◽  
Cultural Environment ◽  
Comprehensive Overview ◽  
Islamic Period ◽  
The Third ◽  
Early Islamic Period ◽  
Early Islamic

AbstractThe aim of the present paper is to illustrate as a case study, the linguistic and stylistic peculiarities characterizing the third book of the Dēnkard, one of the most authoritative texts in Zoroastrian Pahlavi literature (9th-10th CE). The analysis will consider these features as part of a coherent system, styled to serve the dialectic strategies pursued by the Zoroastrian high priests in response to the pressures their own community was facing in the early Islamic period. In order to provide a more comprehensive overview on DkIII language distinctiveness, the research will underline the outward/inward dynamics, addressing both the relation of this theological dialectic with the surrounding socio-cultural environment and the leadingrole claims of a group within a politically subordinated community

scholarly journals Hype-eschatology or the “COVID-19 game”: transformation of religious conscience

2021 ◽  
pp. 40-55
Author(s):  
Marina Fedorova
Keyword(s):  
Social Media ◽  
Value Orientations ◽  
Sociological Research ◽  
Methodological Framework ◽  
End Of History ◽  
Viral Shedding ◽  
Abrahamic Religions ◽  
Basic Ideas ◽  
Empirical Material

This article analyzes the recently observed transformation of religious conscience. The author believes that these changes are most obvious during the period of global crises, such as COVID-19 pandemic. The article suggests that the most optimal perspective for examination of the transformation of religious conscience s consists in the analysis through the prism of eschatological problematic. Eschatology manifests as an indicator for the transformation of religiousness, which is substantiated by actualization of apocalyptic moods in the context of global civilizational crises. Methodological framework of this research is comprised of the system-structural and functional approaches, which allowed resolving the set tasks in the broad interdisciplinary context, including the experience of philosophy, theology and sociology. The author leans on the results of several sociological research dedicated to the dynamics of youth value orientations that were conducted over the period from 1997 to 2020. The empirical material contains the data of such social media ad Vkontakte, Facebook and Instagram, messenger (Telegram), and video hosting platform (YouTube). The author highlights a number of basic ideas viewed within the framework of eschatology of the Abrahamic religions (namely Christian eschatology). Firstly, private eschatology, reflected in the attitude towards one's own death and related questions of afterlife retribution. Secondly, the belief in arrival of the Messiah; and, thirdly, the expected end of history and time. These ideas developed during the viral shedding of COVID-19. The author meticulously analyzes how the eschatological theme mainstreams in the conditions of pandemic and self-isolation regime. The conclusion is made that the manifestations of apocalyptic moods during the pandemic are characterized by game nature, tendency to hype, focus on individual experiences, shift in the higher value of eschatology towards the collective culture, which is expressed in the effect of carnivalization of consciousness, transfer of eschatological problematic from religious to sociopolitical plane.

scholarly journals University codes of ethics: Legal nature and regulatory effect

2021 ◽  
Vol 25 (2) ◽  
pp. 414-433
Author(s):  
Maria M. Panarina ◽  
Olga V. Fonotova
Keyword(s):  
Code Of Ethics ◽  
Educational Institution ◽  
Code Of Conduct ◽  
Codes Of Ethics ◽  
Educational Process ◽  
Regulatory Function ◽  
Sociological Research ◽  
Higher Educational ◽  
Modern Vision ◽  
Structural Methods

The issues of determining the subject of the code of ethics of a higher educational institution, identifying its legal characteristics, as well as the particularities of applying this regulator of relations are yet to be studied in Russia. In order to fill the gap in legal knowledge, we have made an attempt, starting with the analysis of the ethics of education in the broad sense, to generalize the Russian and foreign experience in adopting and applying codes of ethics and offer a modern vision of the essence and regulatory function of ethical codes in the practice of educational institutions. The study was conducted using general scientific and special methods of cognition: logical, functional, systemic-structural, methods of generalization, synthesis, induction, and deduction. Certain material conclusions are made based on the sociological research method. The code of ethics of a higher educational institution is a code of conduct for a good faith participant in the educational process. The code is a compromise between different types of ethics: that of a teacher and a student, of a student and an administrative employee. In this regard, the process of discussing specific practical cases and reflection in the code of effective scenarios of interaction between the parties in critical situations are of particular value. In their legal essence, codes of ethics are normative acts, but traditionally they are not regarded as legal acts, as they are adopted by bodies of professional communities and are not often supported by the power of state coercion.

scholarly journals RELIGIOUS IDENTIFICATION AND SOCIAL DISTANCE BETWEEN RELIGIOUS GROUPS IN YOGYAKARTA

2016 ◽  
Vol 27 (2) ◽  
pp. 141 ◽  
Author(s):  
Cahyo Pamungkas
Keyword(s):  
Religious Identity ◽  
Social Distance ◽  
Rural Areas ◽  
Urban Areas ◽  
Religious Groups ◽  
Economic Changes ◽  
Communal Violence ◽  
Religious Identification ◽  
Religious Fundamentalist ◽  
Urban And Rural Areas

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.

scholarly journals Exclusivism and Exclusivity: A Contemporary Theological Challenge

2007 ◽  
Vol 20 (3) ◽  
pp. 291-306
Author(s):  
Douglas Pratt
Keyword(s):  
Religious Identity ◽  
Vatican Ii ◽  
Public Domain ◽  
Religious Fundamentalism ◽  
Alvin Plantinga ◽  
The Public ◽  
Per Se ◽  
Religious Other ◽  
Theological Challenge

The phenomenon of religious exclusivism increasingly confronts peoples of faith and goodwill who wish only for peaceful co-existence in equality and freedom with their religious neighbour. But there is more than one variety of religious exclusivism. This study will show that there are at least three variants of religious exclusivism, namely open, closed and extreme. Further, inasmuch as exclusivism indicates a positing of religious identity over against any “other”, then it will be argued that the variant exclusivisms themselves reflect a continuum of ideological and theological stance that is taken toward the concept of variety as represented by the religious “other” per se. This ranges through antithetical acknowledgement, enactive ignorance, and the intentional invalidation of variety. It is the issue of the invalidation of otherness which, I contend, constitutes the severe theological problem of religious exclusivism in extremis. It is here, in the modality of religious fundamentalism and extremism that theological ideology impinges most dramatically upon the public domain. Might it be possible to speak of a proper religious exclusivity without falling necessarily into the pit of exclusivist extremism? In addressing this question I shall briefly examine the views of Alvin Plantinga, Gavin D'Costa, and the declaration Nostra Aetate of Vatican II.

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