Different Reality? Generations’ and Religious Groups’ Views of Spirituality Policies in the Workplace

Over the past 20 years, there has been considerable expansion, particularly spirituality theory in the workplace. Simultaneously, there has been a growth of research, most especially in practitioner publication into generational differences. The study's context is human resource (HR) policy and procedures in the workplace. Through this prism, generational perspectives and religious theory are compared and scrutinised within the United Kingdom. Two major religious groups (Muslim and Christian) and three-generational categories (Millennials, Generation X, and Baby Boomers) were selected to explore different attitudes, with participants identifying as belonging to religious groups outside of these two major religions, categorised as 'Other.' This study adopts a quantitative approach, with questionnaires gathering employees' perceptions of spirituality policy within their place of work. Although the study found differences in expectations between the religious groups and between the three generations, there is greater homogeneity than a difference in that the results provide limited support for workplace spirituality. Indeed, the study raises more questions than answers. The study uncovered areas ripe for informed debate around personal values, generations, and spirituality in the workplace. This is a relatively new research area, and our findings are in line with others that suggest that employee spiritual well-being is both underresearched and underexplored by organisations. Changing the current intransigence around the place of spirituality is overdue.

Did a Little Birdie Really Tell Odin? Applying Theory of Mind to Old Norse Religion

Theory of mind, the theory that humans attribute mental states to others, has become increasingly influential in the Cognitive Science of Religion in recent years, due to several papers which posit that supernatural agents, like gods, demons, and the dead, are accredited greater than normal knowledge and awareness. Using Old Norse mythology and literary accounts of Old Norse religion, supported by archaeological evidence, I examine the extent to which this modern perspective on religious theory of mind is reflected in religious traditions from the Viking Age. I focus especially on the extent to which superperception and superknowledge were attributed to Old Norse supernatural agents and the impact of this on expressions of religion; how the attribution of theory of mind varied with circumstances and the agents to which it was being attributed; and the extent to which features of religious theory of mind common in other societies were present in the historical North. On this basis, I also evaluate the usefulness of Old Norse historiography to Cognitive Science of Religion and vice versa.

KEBERTAHANAN TARI REJANG SUTRI DI DESA BATUAN KECAMATAN SUKAWATI KABUPATEN GIANYAR (Perspektif Sat Cit Ananda)

Rejang Sutri dance is different from other Rejang dances. The Rejang Sutri dance in Batuan Village, Sukawati District, Gianyar Regency has uniqueness that does not exist in other villages, this dance is specially performed at the beginning of the Sasih Kelima to the end of Sasih Kesanga at Pengrupukan and danced by women who live in environment of Batuan Village, Sukawati Gianyar. The dancers have no age limit, have links to Hinduism and are the cultural identity of Batuan Village. In addition, the Rejang Sutri dance is a form of community appreciation of one of the manifestations of Ida Sang Hyang Widhi Wasa / God. Traditionally, the Rejang Sutri dance has survived to this day. This research is entitled: Resilience of Rejang Sutri Dance in Batuan Village, Sukawati District, Gianyar Regency (Sat, Cit, Ananda Perspective). The problems studied namely Why is the Rejang Sutri Dance in Batuan Village, Sukawati District, Gianyar Regency still surviving, Who contributed to maintaining Rejang Sutri Dance in Batuan Village, Sukawati District, Gianyar Regency, How do you maintain Rejang Sutri Dance in Batuan Village, Sukawati District, Gianyar Regency. The above problems will be examined using several theories. The theories used are religious theory, structural functional theory, and constructive education theory. In addition, in obtaining and analyzing data, several methods are used, namely the method of observation, interviews and document study. This type of research is qualitative and described by descriptive methods, in order to obtain a comprehensive conclusion. Based on the results of the analysis and discussion of the results of the research, it can be concluded as follows: (1) The persistence of the Rejang Sutri dance in Batuan Village is inseparable from the beliefs of the people of Batuan Village and making the Rejang Sutri dance 34 Vol. 11 No. 1 Maret 2021 as Sradha Bhakti for the people of Batuan Village where the relationship of belief in God is true truth or Sat or Satyam which is manifested in the form of sacred offerings, namely the Rejang Sutri dance, the people of Batuan Village believe that by making art an offering and its yadnya to get closer to God (Ida Sang Hyang Widhi Wasa). In accordance with the basis of Hindu religious beliefs known as Srada which consists of five parts, namely Panca Srada. One of these srada which is closely related is the first srada, namely believing in the existence of Brahman. The people of Batuan Village believe that the performance of the Rejang Sutri dance is a means of offering that can reject reinforcements or ward off disease outbreaks. So that the Rejang Sutri dance still survives because it embraces Sat or Satyam which means true truth. (2) Contributing to the survival of the Rejang Sutri dance in Batuan Village is Prajuru Desa Adat Batuan as a supporter of the Rejang Sutri dance, which in an effort to preserve the Rejang Sutri dance has been contained in the Awig-awig of Batuan Traditional Village and has become an agreement with all Krama Batuan Traditional Village and its members. the community as supporters of the Rejang Sutri dance in its sustainability. Because the Rejang Sutri dance is a cultural heritage of sacred arts in Batuan Village. So with the performance of the Rejang Sutri dance in Batuan Village, the people of Batuan Village have supported the sustainability of the Rejang Sutri dance as a sacred and sacred offering that places Siwam or Cit which means purity, honesty, honesty as very important things and cannot be separated from Satyam or Sat who meaning true truth as well as related to Sundaram or Ananda which means beauty, happiness which the people of Batuan Village manifest in the Rejang Sutri dance performance. (3) The way to maintain the Rejang Sutri dance in Batuan Village is by means of inheritance from generation to generation because the Rejang Sutri dance contains aspects of repelling reinforcements, aspects of ritual / ceremony, and aspects of beauty related to movement, composition, costumes, arenas and aspects of happiness in survival. Rejang Sutri dance where the people of Batuan Village still maintain the Rejang Sutri dance because it is closely related to aspects of Satyam or Sat (truth), Siwam or Cit (holiness) and Sundaram or Ananda (beauty / happiness). Because in sacred offerings towards the truth a happiness is achieved from the people of Batuan Village, so that they live in safety, prosperity and peace.

Religious Theory in the Thinai Grammar

The Tamil word is basic ally from the grammar of the Tamil word. The grammar system that divides world life into 'Thinai' is a very important system in Tamil. Language changes are taking place in a scientifically functioning society. The cultivation and productivity of the foundation of society have an impact on the superstructure of the society, the art, literature and culture. The religious god thought is in the life classification of the Tamil grammar which is the basis for the creation of words. The tholkappiyam period of the resurrection of the collective life is a symbol of the non-religious protodravidian ism and directly links the doctrine of God to the people. The authors of the well developed landslide society, who wrote to tholkappiyam, have also incorporated the theory of God, based on the various religious and social contexts. The Veera Choliam with buddhist background and Neminatha with Jainism link the god sandals in the higher dina. The nannul also inscribes the sanskrit influence of the deity and the naraka of the sanskrit influence, and the sanskrit influential theory of the proto Dravidian grammar of the grammar, the devar and the narakar a number of religious theories.

Mitologi Representation Dewa Indra in Pandage War at Usaba Waste Ceremony in the Tenganan Traditional Village Pegringsingan Manggis, Karangasem, Bali (Social Theological Perspective)

Pandan war is one of the important ceremonies and obligatory ceremonies called Usaba Sambah in the people of Tenganan Pegringsingan to God in manifestation as Dewa Indra. To raise three problems, namely (1) the form of pandan war , (2)axiology of theology social of pandan war, and (3) the implications of pandan war.This study carried out qualitatively, so that data analysis was carried out in a qualitative and interpretative descriptive manner. By using research methods, such as participatory observation, interviews, literature studies, and documentation studies. The results showed that: (1) The process of pandan war was one of the most important and obligatory parts of the religious ceremony in the Usaba Sambah ceremony in Tenganan Pegringsingan Village (2) The axiology of social theology in pandan war is (a) pandan war as a form of worship; (b) pandan war as a life learning process; (c) pandan war as a pattern of social interaction; (d) pandan war as a defense of religious traditions; and (e) the pandan war as a show of the ancient warrior knight. (3) the implication of pandan war in the usaba sambah ceremony is (a) increasing the śraddhā and the devotion of the peregraningan community; (b) fostering a sense of togetherness between low income communities; (c) strengthen in maintaining the local historical genius; (d) the interaction of communication between communities is established; (e) applying the value of ancestral heritage as a living foundation; and (f) pandan war as the development of cultural tourism destinations. The research findings are as follows. From the perspective of religious theory, the symbol system used in pandan war is maintained especially the concept of pingit (secret). The concept of pingit in pandan war is when the pesangkepan is not allowed to pray / spells known by anyone other than pemangku. In this case, it should only be known by the designated party only. From the perspective of the value theory, it was found that the pandanus war is a sacred dance of offerings, which should not be danced by others which is only carried out on pandanus war on the first day at Bale Petemu Kaja and not in any place. Based on symbolic interaction theory, a shift in meaning of pandan war arises from social interaction between local communities, shifting to global community interaction through warfare on the second day as a venue for tourism promotion in modern tourism contractions. There are other people (not the Tenganan people) who also participated in many pandan wars on the stage performance.

The Meaning of Rebo Buntung for Pringgabaya Villager, East Lombok During the COVID-19 Pandemic

Rebo Buntung is a Sasak cultural tradition performed on the island of Lombok in Indonesia, primarily aimed at preventing disasters. Although the government warned people in Lombok to engage in social distancing and to reduce activities outside to reduce the risk of infection associated with the COVID-19 pandemic, Rebo Buntung was carried out by Sasak people amid the pandemic. This purpose of this paper is to describe results from qualitative research, framed within religious theory and structural-functional theory, that explore the meaning of Rebo Bunting in the village of Pringgabaya, East Lombok and its role during the COVID-19 Pandemic. For villagers, Rebo Bunting reflected a request to God for protection from the dangers of the pandemic and an expression of gratitude to God for the sustainability of social lives and environmental conditions that continue to provide support for the village. Rebo Buntung was also practiced by the Pringgabaya villagers during the pandemic because of its potential to contribute to the sustainability of their tourist-dependent economy, whose condition had worsened since the COVID-19 pandemic.

Constitutionalizing nature’s law: dignity and the regulation of biotechnology in Switzerland

The Swiss Constitution was amended by referendum in 1992 to include two unique provisions: Article 119, which imposes strict limits on genetic and reproductive technologies in humans in order to protect ‘human dignity’, and Article 120, which commits the Swiss federal government to limiting genetic technologies in non-human species on the basis of the ‘dignity of the creature’. This article analyzes the role of ‘dignity’ as a limit on biotechnologies in the Swiss constitutional order. It concludes that the understanding of dignity the constitution embraces codifies a contestable metaphysical theory of value at the constitutional level. Specifically, the Swiss constitutional concept of dignity embraces the normative theory that the natural order is a source of moral value. Because this theory speaks directly to contested questions of the good life, Switzerland’s adoption of it as a constitutional principle is analogous to the adoption of a religious theory in a constitution. The concept of dignity as understood in the Swiss constitutional order is contrary to the commitment to epistemic humility characteristic of liberal constitutions.

THE INTEGRATION OF RELIGIOUS THEORY AND THE THEORY U IN EDUCATION: A HUMAN CAPITAL DEVELOPMENT IN THE BUSINESS DISRUPTIVE PARADIGM

The four major forces of Ts are pushing us to globalization faster. These are technology, television, trade, and travel. It is worth noting that the forces of four Ts also turn us into the global economy where firms are competing globally. Organizations can either acquire technologies, or reproduce their more advanced version but within a few years. We would suggest adding one more T which is telephone since it has influenced our life in so many ways. Today, smartphones are shaping mankind behavior in a very significant way. Thailand is currently developing its Thailand 4.0 concept with multiple projects to upgrade from middle-income economy (in which it is trapped now) to value-based economy. The aim of this academic article is to create the theoretical framework of human capital development ready for disruptive economy where certainty is substituted by uncertainty. We also point out to the alignment of Buddhism concept and various Western theories, including Theory U, institutional theory, knowledge management and best practices within the educational system. Today Thailand should be out looking for its new normal with an open mind and open heart and willingness/readiness to develop its human capital further, using goodness, ethics and moral, knowledge and skills, creativity and innovation.