Комсомольская организация Калмыкии и ее антирелигиозная деятельность (1921–1941 гг.)

The article aims to examine episodes of anti-religious activity of the Komsomol organization of Kalmykia in 1921–1941. The research is based on archival and published materials. The analysis of archival documents shows that despite the anti-religious policy actively pursued by Soviet authorities, the local party and Komsomol organizations failed to establish a system of effective anti-religious propaganda in Kalmykia. Notably, in their anti-religious activity, the Komsomol members had to deal with the multi-confessional population in Kalmykia. Granted the lack of guidelines for organizing the campaign against Buddhism, they often had to rely on practices used in the anti-religious work against Christianity: e.g., to follow the successful example of ‘Komsomol’ Christmas, the Tsagan Sar and other Kalmyk holidays were also introduced as ‘Komsomol’ events. Also, it was recommended that in their anti-religious work, the Komsomol activists were to take advantage of the split of the Buddhist clergy. After repressions against the clergy of all confessions that took place in the late 1930s, the anti-religious activity of the Komsomol organization in Kalmykia was reduced to formal work.

Who would Iranian Muslims help? Religious dimensions and moral foundations as predictors

Religiosity has been linked with prosocial behavior and a preference for religious ingroups over outgroups. Yet, there are important differences in religious people’s beliefs, values, and practices. Fundamental and quest orientation toward religion may differentially predict intergroup bias in prosociality. Also, individualizing and binding moral foundations may have diverse effects on ingroup and outgroup bias in helping, as moral foundations theory (MFT) suggests that individualizing and binding foundations differ in how much they focus on ingroup and outgroup moral considerations. In this study, we examined the relationship between religious dimensions (quest religion, religious fundamentalism, intrinsic religiosity, and religious activity), moral foundations, prosocial behavior, and intergroup bias in helping. We found evidence for the effect of individualizing foundations, religious fundamentalism, and quest religion above and beyond demographics and other religious dimensions on intergroup bias in helping. Furthermore, there were independent positive effects of individualizing foundations, religious activity, and age, and independent negative effects of female gender and religious fundamentalism on prosocial behavior. This study provides a more nuanced understanding of the relations between religion, prosociality, and moral intuitions in a Muslim context.

Metamorphoses and transformations of Protestant ritual in the socio-cultural space of Ukraine since the independence period

The purpose of the article is to analyze the methodological aspects of the application of the concepts of "metamorphosis" and "transformation" in the context of the analysis of modern religious activity, in particular Protestant religious practices. The methodology consists of the application of synergetic, axiological, historical, sociological, religious, and culturological approaches. Both: traditional methods of scientific research (analysis and synthesis, system method) and phenomenological and interpretive methods were used to reveal the peculiarities of Ukrainian Protestantism. The scientific novelty of the work is to identify the socio-cultural potential of ritual practices of Ukrainian Protestant communities. Conclusions. The analysis examines the impact of the metamorphosis and transformation of the Ukrainian Protestant ritual on the social and cultural space of Ukraine since its independence, which on the other hand, is also undergoing transformations due to historical and political changes in society that require simple answers to critical life questions which form the national value context. Key words: Ukrainian Protestant ritual, metamorphosis, transformation, transformation, sociocultural practices

Internalization Of Islamic Education Through The Activities Of Pentas PAI

This article presents the results of research on the development of religious education in elementary schools in order to internalize religious values ​​in students at SDN 1 Pengadilan Tasikmalaya City. This research is motivated by the opinion that learning PAI is only focused on aspects of knowledge or cognitive. While the affective and psychomotor aspects are ignored. Teachers are only focused on achieving school curriculum content. This research is a descriptive qualitative research. Data were collected by interview, observation and documentation study. The results of this study produce several conclusions as follows: First through the activities of the PAI stage as a religious activity the process of interalisation of religious values ​​is easy to apply. Second, through learning outside the classroom through the PAI stage will make PAI learning more enjoyable. Third, PAI learning by combining learning activities in class with extracurricular activities will produce a more varied learning model. Fourth, the stage of PAI as a religious activity in the form of Islamic arts and culture becomes an alternative planting of religious values ​​that is more easily accepted by students because it is more pleasing.

“Die Empörten Weiber”: Gender, Authority and Protestant Modernism in Jeremiah 44

Because of Protestant modernism’s reconstrual of older Protestant views of inspiration around the Romantic notion of the male charismatic prophet, it unintentionally opened doors for the latent gender inequality of its misogynist cultural context when interpreting female religious activity in the prophets. Because of Protestant modernism’s inability to distinguish itself from its 19th-20th century social elite status, it can end up enabling gender stereotypes of its time and thus engage in unexamined gender bias. Vestiges at times remain in literature that assumes the non- or reduced agency of women in Israelite religion. This is a case study in one of the founders of historical-critical Jeremiah study, Sigmund Mowinckel, focusing not on Protestant modernism broadly but rather on Mowinckel’s clear expression of the modernist Protestant notion of the inspiration of sacred speech.

Transformation of Religious Communication Under the Influence of the COVID-19 Pandemic

The article analyzes the transformation of forms of religious communication against the background of the spread of SARS-CoV-2, the virus, that is responsible for the COVID-19 pandemic. Thanks to the advanced opportunities offered by the virtual space, various religious organizations and individual leaders have the opportunity to acquaint all users with their religious doctrines. But if in ordinary times the virtual religious space often functioned as an "addition" to the real religious space, then in the context of the coronavirus pandemic, it became almost the main channel for broadcasting religious teachings and ideas. In this regard, the capabilities of the virtual environment made it possible to search and experiment. For some people this can lead to a deeper understanding of their religious traditions and practices, while for others it can open up completely new ways of worshiping God, generating a variety of new ideas and trends. The closure of prayer facilities during the coronavirus pandemic has forced most religious institutions around the world to communicate with their followers online, and most of the self-isolated believers have also turned to virtual space in order not to interrupt their religious practices. By itself, virtual religious activity is not a new phenomenon, but in a crisis situation it has become an adequate substitute for real religious activity, making it possible to maintain the epidemiological situation and curb the outflow of the flock, adjusting their religious rituals to the new conditions. On the example of some religious institutions operating on the territory of Russia, it was revealed that during the period of restrictive measures in the country, some forms of religion have undergone significant changes and accelerated digitalization.

Challenges in maintaining facilities in elderly Pondok Village environment

Pondok originates from an Arabic wordal-funduq which implies a hostel, a transitory home or dormitories meanwhile in Indonesia, a pondok is known as pesantren and dayah. The function of the pondok house is to serve as a center for the study of Islam in the Muslim community that does not have a specific age limit and is allowed to all genders. But most pondok houses are occupied by senior citizens who want to study Islam. The construction and existence of pondok house including facilities provided are mainly used for religious activity. Due to lack of law and regulations to govern the development of Pondok Village (PV), it drives a few problems that are related to insufficient facilities provided which then causes poor performance in managing it. This paper is presenting on the preliminary study from two pondok sites located in Perak, Malaysia. This paper is sought to discover the barriers related to implementing sustainable facilities management to PV. An interview with the building operators and an observation of the facilities provided in the PV was conducted. The findings reveal that lack of financial, lack of knowledge and skill related to sustainability, lack of staff to manage the building and facilities, lack of technology and inconsistent guidelines implemented are the key barriers that contribute to the performance of PV facilities management. Thus, this research recommends the implementation of sustainable facilities management of PV to reduce the cost of operating, proper training to the staffs that manage the facilities in a better way, thus increase skill and knowledge. Finally, the regulatory body should take holistic action in providing a standardization of facilities that should be provided in PV development and management.

The relationship between religious beliefs and mental state, care burden, and quality of life in parents of infant patients with congenital heart disease

Objective: To evaluate the relationship between religious beliefs and mental state, care burden, and quality of life in parents of infantile patients with CHD. Methods: A cross-sectional study was conducted at a provincial hospital in Fujian, China. In this study, 114 parents of infant patients with CHD were successfully enrolled. Data were collected using the Duke University Religion Index, Hospital Anxiety and Depression Scale, Zarit Caregiver Burden Interview, and 36-Item Short-Form Health Survey. Results: The organisational religious activity, non-organisational religious activity, and intrinsic religiosity of parents were significantly related to the care burden and quality of life, and the two dimensions of non-organisational religious activity and intrinsic religiosity of parents were significantly related to their anxiety symptoms. No association was found between parents’ religious beliefs and their depressive symptoms. Among Buddhist parents, non-organisational religious activity and intrinsic religiosity reduced the care burden and improved quality of life. Among Christian parents, organisational religious activity and non-organisational religious activity were found to reduce the care burden, while organisational religious activity and intrinsic religiosity were found to improve quality of life. There was no correlation between the sub-dimensions of religious beliefs and a negative impact on the care process in Muslim parents. Conclusion: Religious beliefs have a protective effect on the parents of infant patients with CHD. They help relieve parents’ anxiety, reduce their care burden, and improve their quality of life. In addition, different religious beliefs have different dimensions of influence on caregivers.

"Muslim mosque as a house of worship to be closed off…" (The Cathedral Mosque of Leningrad in 1932–1940s)

The 1930s were a troublesome period for all religious communities in the Soviet Union. Muslims were not an exception. The widespread closure of mosques and repressions against religious leaders took place in all regions of the country. The history of the TatarMuslim community of Leningrad in 1930s has not been properly researched as yet. It would be interesting to know how Muslims managed to maintain control over the mosque until 1940 despite growing pressure from the authorities. The article examines the strategies used by offi cials of Leningrad City Council (Lengorsovet) and other state authorities to reduce the religious activity of Muslims. The article centres around the restoration of the Cathedral Mosque of Leningrad which served as one of the main pretexts for the closure of the mosque.