scholarly journals Conversiones religiosas y redefinición de la etnicidad en el estado de Chiapas

Revista Trace ◽  
2018 ◽  
pp. 19 ◽  
Author(s):  
Jean-Pierre Bastian
Keyword(s):  
Social Inequalities ◽  
Central Government ◽  
Religious Affiliation ◽  
Collective Identities ◽  
Beliefs And Practices ◽  
Religious Traditions ◽  
Legal Principles ◽  
Mexican Society ◽  
Mayan Civilization ◽  
Maya People

Las diferenciaciones religiosas aceleradas que experimentan las comunidades indígenas del estado de Chiapas (México) son el fruto de la violencia intraétnica. En este movimiento de cambio de las afiliaciones religiosas, se definen nuevos lenguajes religiosos y modos de comunicación de las identidades individuales y colectivas que pasan por la elaboración de nuevas formas de secuencias rituales estructuradas en gran parte por el pentecostalismo. Debido a la adopción de estas nuevas creencias y prácticas religiosas flexibles se está redefiniendo el lazo con las tradiciones religiosas ancestrales y se construye una modernidad indígena fundada en el derecho al pluralismo ideológico. Esto se produce sin destruir la diferencia étnica y recomponiendo sus elementos de aquella en el sentido de una modernidad endógena relativamente autónoma. El pluralismo religioso otorga la oportunidad de construir una definición religiosa de lo político en continuidad con el imaginario maya de la realeza sagrada y lo hace escapar a las regulaciones exógenas de lo político oficial impuesto por el estado nacional, sin prescindir del derecho constitucional a la libertad religiosa. La adopción de nuevas expresiones religiosas no católicas sigue reforzando la diferencia étnica y permite encontrar mediaciones para combatir las desigualdades sociales en el seno mismo de las sociedades étnicas e intentar modificar las relaciones de subordinación de la etnia a la nación.Abstract: Intra-ethnic violence is bringing a rapid religious differentiation in the state of Chiapas (Mexico). Conversions and changes in religious affiliation produce new religious codes and modes of communicating individual and collective identities heavily influenced by ritual sequences borrowed from the Pentecostal tradition. At stake in the implementation of these new beliefs and practices is the reaffirmation of ancestral religious traditions and the possibility of shaping a Mayan modernity that recognizes ideological pluralism. Rather than denying the ethnic specificity of Mayan society, this process adapts elements of ethnic identity to meet the needs of a relatively autonomous and endogenous modernity. Religious pluralism provides the Maya people with the possibility of defining politics in a religious way, allowing them to assert their independence from the central government and its exogenous political regulation while appealing to the legal principles of religious freedom. Not only does the adoption of new, non-Catholic expressions of religiosity underline the distinctiveness of the Mayan civilization within Mexican society, it opens up new perspectives in the struggle against endogenous social inequalities and in the fight against the nation-state domination.Résumé : La différenciation religieuse accélérée que vivent les communautés indiennes dans l’état du Chiapas, au Mexique, est le fruit de la violence intra-ethnique. Dans ce mouvement de changement des appartenances religieuses, se définissent de nouveaux langages religieux et de nouveaux modes de communication des identités individuelles et collectives qui passent par la mise en forme de séquences rituelles structurées en grande partie par le pentecôtisme. Au travers de l’adoption de ces nouvelles croyances et pratiques religieuses flexibles se joue à la fois l’ancrage dans les traditions religieuses ancestrales et la construction d’une modernité indienne fondée sur le droit et la reconnaissance du pluralisme idéologique. Ceci s’opère sans détruire la différence ethnique mais plutôt en recomposant ses éléments dans le sens d’une modernité endogène relativement autonome. La pluralisation religieuse donne l’opportunité de construire une définition religieuse du politique en continuité avec l’imaginaire maya de la « royauté sacrée ». Il échappe ainsi aux régulations exogènes du politique légitime imposées par l’État tout en s’appuyant sur les principes juridiques de la liberté de culte. L’adoption de nouvelles expressions religieuses non-catholiques continue de souligner la différence avec le reste de la société mexicaine et permet de chercher les moyens de combattre les inégalités sociales au sein des sociétés ethniques tout autant que le rapport de subordination de l’ethnie à la nation.

scholarly journals The Diverging Beliefs and Practices of the Religiously Affiliated and Unaffiliated in the United States

2018 ◽  
Author(s):  
Aaron Gullickson
Keyword(s):  
United States ◽  
Religious Affiliation ◽  
General Social Survey ◽  
Empirical Finding ◽  
Dilution Effect ◽  
The United States ◽  
Religiously Affiliated ◽  
Beliefs And Practices ◽  
Generational Succession ◽  
Religiously Unaffiliated

Since 1990, the percent of Americans with no religious affiliation has grown substantially. Prior work has shown that between 1990 and 2000, the religiously unaffiliated population also became more religious in belief and practices, both in absolute terms and relative to the affiliated population. This curious empirical finding is believed to be driven by a dilution effect in which moderate believers disaffiliated from organized religion without giving up religious beliefs and practices. In the current article, I use data from the General Social Survey to show that this convergence of beliefs and practices of the religiously affiliated and unaffiliated ended around 2000. Since 2000, the religiously unaffiliated have decreased their belief in god and the afterlife, and have not increased their prayer frequency. The trends for the affiliated have been either increasing or unchanging and thus the religious practices and beliefs of the religiously affiliated and unaffiliated have diverged since 2000. The change in trend for the religiously unaffiliated after 2000 cannot fully be explained generational succession or the growing percentage of Americans raised without religion. Although the unaffiliated remain very heterogeneous in their beliefs and practices, these results point to a growing religious polarization in the United States.

Native American Religions

2018 ◽  
Author(s):  
Sarah E. Dees
Keyword(s):  
Native American ◽  
Material Culture ◽  
Social Institutions ◽  
Indigenous Communities ◽  
The United States ◽  
Religious Community ◽  
Cultural Issues ◽  
Beliefs And Practices ◽  
Religious Traditions ◽  
Native American Religions

Native American religious traditions encompass a diverse array of beliefs, practices, and features of material culture and society that reflect and shape individual experiences and communal life among Indigenous communities in what is today the United States. While Native American religious traditions have long been the subject of scholarly inquiry, a field of study dedicated specifically to this topic only emerged in the mid-20th century. Because historical sources describing Native religions often wove ethnocentric biases or anti-Indian sentiments into descriptions of Native beliefs and practices, present-day inquiry requires critically reflexive interpretation of primary sources and attention to insiders’ perspectives. Today, scholarship on Native American religions draws on numerous methodological approaches to explore key features of these traditions, including ceremonies, stories, philosophies, art, and social institutions. While these features vary greatly by religious community, practitioners of Native religions often emphasize the significance of land and the environment, their cultural heritage, and relationships between humans and non-human entities, spirits, and ancestors. Many practitioners of Native American religions would resist the notion that a “religious” or “spiritual” realm can be separated from “secular” aspects of society or culture; thus, in addition to focusing on constitutive features of the religious beliefs and practices themselves, an understanding of Native American religions requires attention to broader social and cultural issues, including politics, law, health, and education. Furthermore, just as Native traditions were dynamic prior to the 15th century, they have been shaped by contact with non-Native religions and cultures since the first instances of European colonization. The historical conditions of European and Euro-American settler colonialism and encounter between Native and non-Native communities necessitate attention to issues such as Christian missionization and the ensuing Indigenous responses to Christianity, U.S. federal Indian policy, legal battles over Native American religious freedom and self-determination, and the place of Native religions in mainstream U.S. culture. While these themes and issues illuminate some shared features of Native American religions, the unique histories and characteristics of specific communities necessarily subvert efforts to articulate a simple, comprehensive definition of “Native American religion.” And, while knowledge of the past is essential for understanding Native American religions, a historical focus in itself is insufficient if it ignores the ongoing presence of Native American religious expression. Practitioners of Native American religions today emphasize religious continuity as well as creativity and change, blending long-standing historical traditions with more recently established religious innovations.

Gifts, Weapons, and Values

2021 ◽  
pp. 227-242
Author(s):  
Robert Brenneman
Keyword(s):  
Social Class ◽  
Social Classes ◽  
Gang Violence ◽  
Central Americans ◽  
Beliefs And Practices ◽  
Religious Traditions ◽  
Religious Background ◽  
Prosocial Values ◽  
Meditative Practices ◽  
Do So

Central Americans from a variety of religious traditions and social classes speak freely of lo espiritual, or “that which is spiritual,” but they do so in widely diverging ways. This chapter attempts to make sense of the vast and varied ways in which Central Americans reference spirituality by describing four common threads of usage. Evangelical-Pentecostal pastors sometimes frame social problems like gang violence as having both spiritual causes and spiritual solutions. Other Central Americans use the term “spiritual” to describe supernatural entities with a strong bearing on political structures. Meanwhile, some Central Americans have come to use the term “spirituality” to refer to beliefs and practices with roots in precolonial Mayan narratives. A fourth means of utilizing the language of spirituality is as a catch-all term for quasi-religious meditative practices and prosocial values formation. In conclusion, religious background and social class influence how people define and conceive of “the spiritual.”

RELIGION AND ETHNICITY: COMMUNITY FORMATION IN THE BRITISH ALEVI COMMUNITY

Numen ◽  
2003 ◽  
Vol 50 (1) ◽  
pp. 52-70 ◽  
Author(s):  
Ron Geaves
Keyword(s):  
Community Development ◽  
Significant Role ◽  
Religious Tradition ◽  
Community Formation ◽  
Spiritual Beliefs ◽  
Beliefs And Practices ◽  
Religious Traditions ◽  
Eastern Turkey ◽  
Religion And Ethnicity ◽  
The Relationship

AbstractThe article explores the Alevi community, a little-studied Muslim-influenced heterogeneous religious tradition whose roots are in Eastern Turkey, and provides recent fieldwork of the Alevi presence in London which has appeared through migration since the 1980s. This community development is compared with the older Alevi community in Istanbul. The intention is to use the high number of Alevis who live in diaspora communities to analyse the relationship between religion and ethnicity. The author argues, that even though the Alevi revival that has manifested since the 1990s and in which Alevi youth participate visibly, appears to be cultural rather than religious, closer examination of Alevi religious traditions indicates that the forms taken by the revival have their roots in traditional Alevi spiritual beliefs and practices in which values of tolerance, heterodoxy, freedom and justice prevail. The article concludes that although Alevi youth appear to be diverging significantly from their Sunni Muslim counterparts in their respective identity quests, religion plays a significant role for both although the manifestations of revival are almost diametrically opposed. This can be explained by the different manifestations of belief and practice in each community.

scholarly journals Theology and Metaphysics as Scientific Endeavors

2019 ◽  
Vol 1 (2) ◽  
pp. 275-289 ◽  
Author(s):  
Kirk R. MacGregor
Keyword(s):  
Religious Tradition ◽  
Beliefs And Practices ◽  
Religious Traditions ◽  
Scientific Endeavor ◽  
Constituent Elements

This article contends that theology is a scientific endeavor if it 1) makes correlations between humanity’s deepest existential questions and the answers provided by any given religious tradition and/or 2) it describes the beliefs and practices of various religious traditions as accurately as possible. The correlations in methodology are made by psychology, sociology, anthropology, and/or neurobiology. The descriptions in method are also collectively furnished by archaeology, history, psychology, sociology, anthropology, and other cognate disciplines. The article further maintains that metaphysics is a scientific endeavor if it explains 3) the constituent elements of reality as a whole, as well as 4) explains the presuppositions used to detect these elements. I take a scientific endeavor as one that requires empirical and/or logical verification of its claims. Since my conceptions of theology and metaphysics demand such verification, they should be considered scientific.

scholarly journals Evidence Review: Religious Marginalities and COVID Vaccination - Access and Hesitancy

2021 ◽  
Author(s):  
Mariz Tadros ◽  
Claire Thomas
Keyword(s):  
Social Inequalities ◽  
Religious Affiliation ◽  
Geographic Location ◽  
Vaccine Hesitancy ◽  
Religious Minority ◽  
Preventative Health ◽  
Evidence Review ◽  
Community Access ◽  
Vaccination Confidence ◽  
Roll Out

Religious minority affiliation or status can play a very important role in influencing people's access to vaccines as well as their willingness to undergo vaccination. Many studies focus on class, ethnicity and geographic location when examining how social inequalities impact vaccination programmes. However, religious marginality is often overlooked. Here we explore how being situated on the margins, on account of religious affiliation, shapes experiences of vaccine access and uptake. The issues addressed are important for COVID-19 vaccination roll out, but also contain lessons for all vaccination programmes and many other preventative health measures. In this brief, we present key considerations for addressing differentials in access to and willingness to undergo vaccinations that are linked to religious minority status, experiences, authorities or doctrine. We explain why the study and awareness of religious marginality is crucial for the success of vaccination programmes broadly and specifically as they apply to COVID-19 vaccination. We also explore ways in which religious marginality intersects with other identity markers to influence individual and community access to vaccines. Finally, we examine vaccine hesitancy in relation to religious minorities and outline approaches to community health engagement that are socio-religiously sensitive, as well as practical, to enhance vaccination confidence.

scholarly journals Natural Resources Management Rights in Land Conservation Areas in Coastal Areas and Small Islands Based on Environmental Sustainability

2021 ◽  
Vol 16 (7) ◽  
pp. 1309-1316
Author(s):  
Adonia Ivone Laturette ◽  
Rory Jeff Akyuwen ◽  
Barzah Latupono ◽  
Arman Anwar ◽  
La Ode Angga ◽  
...  
Keyword(s):  
Law Enforcement ◽  
Environmental Sustainability ◽  
Spatial Planning ◽  
Central Government ◽  
Legal Analysis ◽  
Legal Research ◽  
Conservation Areas ◽  
Legal Principles ◽  
The Government ◽  
Legal Consequences

The coastal area is an area that is very intensively used for human activities, such as the central government area, settlements, industry, ports, aquaculture, agriculture/fishery, tourism, and so on. The existence of these various activities raises the need for space as supporting facilities and infrastructure for each of these activities. This research is a normative legal research. normative legal research is a process to find the rule of law, legal principles, and legal doctrines in order to answer the legal problems faced. The answer obtained from the legal analysis regarding the legal consequences is that the Government does not specifically regulate the regulation of land rights in conservation areas which are determined through the Regional Spatial Planning (RTRW) and Regional Spatial Planning (RZWP3K) so that the legal consequences are uncertainty in law enforcement and also overlapping powers.

Religion and Online Learning

2011 ◽  
pp. 1744-1748
Author(s):  
P. Clint Rogers ◽  
Scott L. Howell
Keyword(s):  
Online Learning ◽  
Online Education ◽  
Theological Education ◽  
Original Research ◽  
Religious Institutions ◽  
World Religions ◽  
Universities And Colleges ◽  
Beliefs And Practices ◽  
Religious Traditions ◽  
The World

Internationally, religious institutions are developing online learning for a variety of reasons and purposes. The overall interaction of religion and the Internet has been varied (Dawson & Cowan, 2004). However, as Christopher Helland (2007) observes, “[By 2006] this medium has been embraced by most of the world religious traditions, to the point that not having Internet representation is a rarity for a religious organization, even if it is luddite in its beliefs and practices” (Introduction ¶4). The religious applications of formal online education comprise three main areas: extending the reach of theological education (primarily for the training of clergy), expanding opportunities for higher education from religious-sponsored universities and colleges, and facilitating other lifelong learning opportunities for members of the laity. It remains the case that “little has been written and published on distance education in North American theological education” (Amos, 1999, p. 126). Despite an expanding usage of online learning by religious institutions, there has been little published on any of these international efforts. Accordingly, this paper is a synthesis of original research, the authors having contacted leaders and academics from international institutions affiliated with major world religions to discover more about their various applications of online learning.

Buddhist-Christians in Cambodian America

2019 ◽  
Vol 25 (1) ◽  
pp. 50-70
Author(s):  
Briana Wong
Keyword(s):  
Cultural Identity ◽  
Religious Affiliation ◽  
Western World ◽  
Religious Activity ◽  
Cambodian Americans ◽  
Religious Traditions ◽  
Buddhist Practice ◽  
Western View ◽  
The Temple ◽  
The Church

Former refugees from Cambodia, along with their American-born children, frequently travel between the two countries, thereby blurring the lines between ‘Cambodian’ and ‘American’ identities. At the same time, there exists an almost ubiquitous conception of Cambodian cultural heritage as inseparable from Buddhist religious affiliation. In this context, some Cambodian-Americans who have adopted Christianity maintain both religious identities. Engaging in religious activity at the temple and at the church, these Buddhist-Christians defy the widely held Western view of religions as mutually exclusive of one another. Honouring two or more religious traditions is far from unusual in Cambodia, where the royal coronation ceremony combines Buddhist and Hindu elements, and where Chinese or indigenous Cambodian religious practices often infuse daily Buddhist practice. In this article, I explore dual religious belonging in the Cambodian-American context and call attention to the ways in which it exemplifies a perspective, prevalent in the non-Western world, that religion is hybrid by default; often is driven by a desire to enhance faithfulness vis-à-vis one's primary religion, be it Buddhism or Christianity; and can be characterised by a longing to maintain Khmer cultural identity while also acquiring potential practical and spiritual benefits associated with Christianity.

Secularism, Religion, and Democracy in Southeast Asia

2020 ◽  
Keyword(s):  
Southeast Asia ◽  
Public Realm ◽  
National Politics ◽  
Beliefs And Practices ◽  
Religious Traditions ◽  
The Public ◽  
The Past ◽  
The Relationship ◽  
Religion And Democracy ◽  
Intellectual Environment

The return of religion is most paradoxical, as in many parts of the world that take pride in their modernity and economic success, religion is emerging as the strongest reason in national politics. In addition, it is increasingly acknowledged that organized religion is not disappearing or fading but might even be gaining new forms of assertions. However many Western governments are unable to recognise a language that formulates both spaces, the secular and religious, to build our modern identities. The essays proposed for this volume analyse this post-secular turn as it has evolved in the past two decades. The collection also tries to situate the discourses within the larger intellectual environment shaped by anxieties about religion. This proposed volume is also a serious attempt to explore how the democratic traditions in Southeast Asia have transformed religious beliefs and practices along with the vocabulary of rule and obligation. The contributors question the relationship between modern forms of power and its citizens and the way religion, human rights, and secularism are framed. The chapters challenge the claim that religious traditions are either making nonsensical claims or have dangerous consequences when they enter the public realm. The result, we hope, will be invaluable for experts in this region wanting a broad picture of the debates on secularism and democracy in Southeast Asia.

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