scholarly journals Godsdiensverskeidenheid, -onverdraagsaamheid en -vryheid. ’n Prinsipiële besinning (1)

2005 ◽  
Vol 39 (1) ◽  
Author(s):  
B. J. Van der Walt
Keyword(s):  
Religious Freedom ◽  
Religious Diversity ◽  
Religious Conflict ◽  
Human Right ◽  
World Religions ◽  
Vital Importance ◽  
Mutual Contact ◽  
Religious Convictions ◽  
People Today

Religious diversity, intolerance and freedom: A principial reflection (1) This essay as well as a following one attempts to address six interrelated problems – of vital importance for Christians – in contemporary societies: People today live in a world of growing religious diversity and contact in the same country and city. Apart from well-known world religions, this diversity includes different kinds of revived pre-Christian religions as well as brand-new cults. Does the secular model offer a solution for handling the great diversity and mutual contact/conflict among religions? People often do bad things in the name of their religious convictions. How could this kind of intolerance – even violence – be explained? The constitutions of most con- temporary countries guarantee religious freedom. Is this basic human right fully – also structurally – realised? In the follow-up article three issues, closely related to the three previous problems, will be discussed: If religions are legally equal, does it also imply that they are equal in nature, that every one of them can be regarded as true? If Christians reject the principial equality of all religions, in what sense can Christianity be regarded as unique? In the light of the danger of religious conflict, what should be the ground(s) for and the nature of religious tolerance?

scholarly journals Religious Diversity and Blasphemy Law: Understanding Growing Religious Conflict and Intolerance in Post-Suharto Indonesia

2017 ◽  
Vol 55 (1) ◽  
pp. 105-126
Author(s):  
Noorhaidi Hasan
Keyword(s):  
Human Rights ◽  
Civil Society ◽  
Religious Freedom ◽  
Religious Diversity ◽  
Civil Society Organizations ◽  
Religious Conflict ◽  
Constitutional Court ◽  
Proper Management ◽  
Religious Activism ◽  
The Law

This paper will look at how the explosion of militant religious activism and violence against minorities in post-Suharto Indonesia is embedded in the state’s failure to apply a proper management of religious diversity and civic pluralism. In the bottom of this issue lies controvertial Law No. 1 of 1965 on the prevention of the abuse or insulting of a religion,  known as the Blasphemy Law. Debates have abounded on the extent to which the Law has transgressed the principles of religious freedom guaranteed by the Indonesian Constitution. This paper will thus also examine petitions filed by human rights activists and civil society organizations to demand judicial reviews of the Law before the Constitutional Court[Artikel ini akan menjelaskan bagaimana militansi aktifis agama dan kekerasan terhadap minoritas pasca Soeharto yang muncul akibat kegagalan Negara dalam mengelola keragaman agama dan pluralitas masyarakat. Dasar dari persoalan ini berpangkal pada kontroversi UU No. 1 Tahun 1965 tentang Pencegahan Penyalahgunaan dan/atau Penodaan Agama atau yang dikenal dengan UU Pencemaran Agama. Perdebatan yang panjang telah mengarah pada pelanggaran prinsip hukum mengenai jaminan kebebasan agama oleh konstitusi. Artikel ini juga akan membahas petisi yang diajukan oleh aktifis HAM dan ornop untuk mengajukan judicial reviews ke Mahkamah Konstitusi.] 

Religious Freedom in Islam

2019 ◽  
Author(s):  
Daniel Philpott
Keyword(s):  
Religious Freedom ◽  
Muslim World ◽  
Human Right ◽  
The West ◽  
Empirical Examination ◽  
Public Controversy ◽  
Arab Uprisings ◽  
Islamic Tradition ◽  
The World ◽  
Muslim Majority

Is Islam hospitable to religious freedom? The question is at the heart of a public controversy over Islam that has raged in the West over the past decade-and-a-half. Religious freedom is important because it promotes democracy and peace and reduces ills like civil war, terrorism, and violence. Religious freedom also is simply a matter of justice—not an exclusively Western principle but rather a universal human right rooted in human nature. The heart of the book confronts the question of Islam and religious freedom through an empirical examination of Muslim-majority countries. From a satellite view, looking at these countries in the aggregate, the book finds that the Muslim world is far less free than the rest of the world. Zooming in more closely on Muslim-majority countries, though, the picture looks more diverse. Some one-fourth of Muslim-majority countries are in fact religiously free. Among the unfree, 40% are repressive because they are governed by a hostile secularism imported from the West, and the other 60% are Islamist. The emergent picture is both honest and hopeful. Amplifying hope are two chapters that identify “seeds of freedom” in the Islamic tradition and that present the Catholic Church’s long road to religious freedom as a promising model for Islam. Another chapter looks at the Arab Uprisings of 2011, arguing that religious freedom explains much about both their broad failure and their isolated success. The book closes with lessons for expanding religious freedom in the Muslim world and the world at large.

scholarly journals Tradisi Doa Berantai dan Inklusi Sosial Keagamaan di Desa Kepung Kabupaten Kediri

2020 ◽  
Vol 18 (1) ◽  
pp. 139-153
Author(s):  
Asyhabuddin Asyhabuddin
Keyword(s):  
Social Inclusion ◽  
Religious Diversity ◽  
Social Groups ◽  
Active Participation ◽  
Religious Conflict ◽  
Religious Groups ◽  
Religious Attitudes ◽  
Unique Method

This paper seeks to examine the tradition of chain prayer and religious social inclusion in Kepung Village, Kediri Regency. The idea of this paper came from the growing religious conflict. The inhabitants of Kepung village in Kediri, East Java district, have a unique method to build harmonious relations between religions amid the potential conflicts of religious diversity they have. The data were obtained by interviewing people in Kepung Village, Kediri Regency. That method is a tradition of chain prayer which is carried out as a series of village cleaning traditions every month of Sura in the Javanese calendar. This tradition fosters social religious inclusion because this tradition builds inclusive religious attitudes, inclusive religious policies, and guarantees access and active participation of religious social groups. In addition, this tradition also narrows ethnic distance because it can provide the expectations of minority religious groups, thus generating trust between religious groups.   Tulisan ini berusaha untuk mengkaji tentang tradisi doa berantai dan inklusi sosial keagamaan di Desa Kepung Kabupaten Kediri. Ide tulisan ini berasal dari semakin berkembangnya konflik keagamaan, warga desa Kepung di kabupaten Kediri Jawa Timur memiliki cara unik untuk membangun keharmonisan hubungan antar agama di tengah potensi konflik keragaman agama yang mereka miliki. Data-data diperoleh dengan wawancara kepada orang-orang di Desa Kepung Kabupaten Kediri. Cara itu adalah tradisi doa berantai yang dilakukan sebagai rangkaian dari tradisi bersih desa setiap bulan Sura dalam penanggalan Jawa. Tradisi ini memupuk inklusi sosial keagamaan karena tradisi ini membangun sikap keagamaan inklusif, kebijakan keagamaan inklusif dan menjamin akses dan partisipasi aktif kelompok minoritas keagamaan. Selain itu, tradisi ini juga mempersempit ethnic distance karena mampu memberikan ekspektasi kelompok keagamaan minoritas, sehingga memunculkan rasa percaya (trust) antar kelompok keagamaan yang ada.

scholarly journals Religious Freedom: Moscow Patriarchate as Catalyst for Conflict of Identity in Orthodoxy of Ukraine

2016 ◽  
Vol 1 (19) ◽  
pp. 130-134
Author(s):  
Oleksandr N. Sagan
Keyword(s):  
Religious Freedom ◽  
Religious Conflict ◽  
Religious Organizations ◽  
Freedom Of Conscience ◽  
The Law

State-church relations in Ukraine are regulated by one of the best in Europe, the Law of Ukraine "On Freedom of Conscience and Religious Organizations". However, this law can not solve the problem of confrontation between the Moscow and Kiev Orthodox patriarchates in our country, as this confrontation has gone beyond the religious conflict and, in fact, is an external expression of ideological and civilizational choice (tolerance of values) of Orthodox believers.

In Defense of Religious Freedom

2019 ◽  
pp. 16-44
Author(s):  
Daniel Philpott
Keyword(s):  
Religious Freedom ◽  
Human Right ◽  
The West ◽  
Foreign Policies ◽  
The Law ◽  
New Critics

This chapter makes the case for religious freedom as a universal human right. It argues that religion is a universal human phenomenon and a good that merits protection by the law. It argues against the “new critics,” who hold that there is no universal phenomenon called religion, that religion and religious freedom are inventions of the modern West and have deep Protestant roots, that the West has imposed religious freedom through its power in colonialist and imperialist fashion, particularly vis-à-vis Islam, and that religious freedom ought not to be exported through the foreign policies of Western states. To each of these assertions, the chapter offers counterarguments.

scholarly journals International Religious Freedom Promotion and US Foreign Policy

Religions ◽  
2020 ◽  
Vol 11 (5) ◽  
pp. 260 ◽  
Author(s):  
Lee Marsden
Keyword(s):  
United States ◽  
Religious Freedom ◽  
State Level ◽  
The United States ◽  
Human Right ◽  
National Interests ◽  
Politics And Religion ◽  
The Us ◽  
The World ◽  
Political Background

The freedom to practice one’s religious belief is a fundamental human right and yet, for millions of people around the world, this right is denied. Yearly reports produced by the US State Department, United States Commission on International Religious Freedom, Open Doors International, Aid to the Church in Need and Release International reveal a disturbing picture of increased religious persecution across much of the world conducted at individual, community and state level conducted by secular, religious, terrorist and state actors. While religious actors both contribute to persecution of those of other faiths and beliefs and are involved in peace and reconciliation initiatives, the acceptance of the freedom to practice one’s faith, to disseminate that faith and to change one’s faith and belief is fundamental to considerations of the intersection of peace, politics and religion. In this article, I examine the political background of the United States’ promotion of international religious freedom, and current progress on advancing this under the Trump administration. International Religious Freedom (IRF) is contentious, and seen by many as the advancement of US national interests by other means. This article argues that through an examination of the accomplishments and various critiques of the IRF programme it is possible, and desirable, to discover what works, and where further progress needs to be made, in order to enable people around the world to enjoy freedom of thought, conscience and religion.

A Delicate Balance: Religious Autonomy Rights and lgbti Rights in Australia

2015 ◽  
Vol 10 (1) ◽  
pp. 45-62 ◽  
Author(s):  
Charlotte Baines
Keyword(s):  
Legal System ◽  
Religious Freedom ◽  
Status Quo ◽  
The Other ◽  
Faith Communities ◽  
Human Right ◽  
The Status ◽  
Research Gap ◽  
The One ◽  
The Right

This article addresses a research gap by analysing the way the Australian legal system is balancing the right to religious autonomy of organisations and the right of lgbti individuals not to be discriminated against, and considers what ought to be the case. I argue that the Australian legal system recognises the value of religious freedom on the one hand, and on the other hand, does not place a high priority on protecting it as an existing human right. My findings reveal that the Australian legal system is not always defining the religion and society relationship in ways that reflect the lived reality of religion in society. The issue is compounded by the wording of religious exemptions under anti-discrimination law which is contested within faith communities. As a consequence, religious freedom can be unfairly restricted. I conclude with recommendations to improve the status quo.

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