religious communities
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2022 ◽  
Victoria Hudson ◽  
Lucian Leustean

This book examines the social and political mobilisation of religious communities towards forced displacement in Eastern Europe, the Caucasus, and Central Asia. It analyses religious strategies in relation to tolerance and transitory environments as a result of the breakup of the Soviet Union and Yugoslavia in the early 1990s, the post-2011 Syrian crisis and the 2014 Russian takeover of Crimea. How do religious actors and state bodies engage with refugees and migrants? What are the mechanisms of religious support towards forcibly displaced communities? The book argues that when states do not act as providers of human security, religious communities, as representatives of civil society and often closer to the grass roots level, can be well placed to serve populations in need. The book brings together scholars from across the region and provides a comprehensive overview of the ways in which religious communities tackle humanitarian crises in contemporary Armenia, Bulgaria, Greece, Georgia, Kazakhstan, Kyrgyzstan, Moldova, Poland, Russia, Serbia, Ukraine and Uzbekistan.

2022 ◽  
Bar Kribus

The Betä Isra'el (Ethiopian Jews) have a unique history and religious tradition, one of the most fascinating aspects of which are the mäloksocc, commonly referred to as monks in scholarly and popular literature. The mäloksocc served as the supreme religious leaders of the Betä Isra'el and were charged with educating and initiating Betä Isra'el priests. They lived in separate compounds and observed severe purity laws prohibiting physical contact with the laity. Thus, they are the only known example in medieval and modern Jewry of ascetic communities withdrawing from the secular world and devoting themselves fully to religious life. This book presents the results of the first comprehensive research ever conducted on the way of life and material culture of the ascetic religious communities of the Betä Isra'el. A major part of this research is an archaeological survey, during which these religious centres were located and documented in detail for the first time.

Юсуп Джабраилович Джабраилов

В статье рассматривается проблема этнокультурного неравенства в научной литературе и в массовом сознании студенческой молодежи Республики Дагестан в контексте гражданской идентификации. На основе анализа социологического исследования, проведенного автором в 2021 г., выявляется корреляционная зависимость между восприятием точек зрений о нарушении или обеспечении этнорелигиозного паритета в России и уровнем гражданской идентификации. Авторская точка зрения заключается в том, что сложность для гражданской интеграции современного российского общества представляет не «множество идентичностей» россиян, сколько их неравномерное положение в социально-политической структуре российского государства. Автор делает упор на важности формирования гражданской нации как надэтнической и надрелигиозной формации, но подчеркивает преждевременность успеха данного процесса без равноправия при учете этнокультурных особенностей российских народов. В связи с чем делается вывод о необходимости создания механизма согласования интересов этнических и религиозных сообществ в субъектах Российской Федерации в целях повышения гражданской идентичности населения, так как, по мнению автора, обеспечение условий для развития этнокультурных особенностей людей повышает чувство их гражданской лояльности, создает предпосылки к открытости и терпимости к представителям иных этнокультурных традиций. The paper deals with the problem of ethnocultural inequality in the scientific literature and in the mass consciousness of the students of the Republic of Dagestan in the context of civil identification. Based on the analysis of a sociological study conducted by the author in 2021, the publication reveals a correlation between the perception of points of view about the violation or maintenance of ethno-religious parity in Russia and the level of civil identification. The author's point of view is that the difficulty for the civil integration of modern Russian society is not the "set of identities" of Russians, but rather their uneven position in the socio-political structure of the Russian state. The author emphasizes the importance of forming a civil nation as a supra-ethnic and supra-religious formation, but emphasizes the prematurity of the success of this process without equality, taking into account the ethno-cultural characteristics of the Russian peoples. In this connection, it is concluded that it is necessary to create a mechanism for coordinating the interests of ethnic and religious communities in the subjects of the Russian Federation in order to increase the civil identity of the population. Since, according to the author, providing conditions for the development of ethno-cultural characteristics of people increases the sense of their civic loyalty, creates prerequisites for openness and tolerance to representatives of other ethno-cultural traditions.

Josh Reeves

When Christians reject the claims of scientific experts, are they being irrational? Much of recent discussion in scholarly and popular media have discussed science denialism by conservative Christians, linking a low view of scientific expertise to the United States’ current political turmoil. This paper will focus on scientific explanations of science skepticism, asking whether there is anything unique to religious communities that make them vulnerable to misinformation.

2022 ◽  
Vol 97 (4) ◽  
David Thurfjell ◽  
Erika Willander

The demographical changes during the last decades have created a sit­uation where Sweden has become one of the most secular and one of the most multireligious countries at the same time. This situation stands in stark contrast to the country's modern history in which its population have been largely homogeneous, and its religious landscape almost completely dominated by state-church Lutheranism. The growth of Sweden's Muslim population is what has caused most debate. According to calculations made by the Pew Research Center, one fifth of the country's total population is likely to be Muslim by 2050. This change also has consequences for the former state church, which now finds that also Muslims take part in its activities. In this article we present and analyze a novel survey-investigation on Muslims who self-identify as members of the Church of Sweden. In our analysis we differentiate between Muslims and what we call post-Muslims. While the former of these categories refers to those who self-identify as Muslims, the latter refers to people who do not refer to themselves as Muslims but who come from a Muslim family. These categories are mirrored by the Christians and post-Christians, who are selected by equivalent criteria. We conclude that most Muslims and post-Muslims have no affiliation to organized religious communities in Sweden and that among those who do, Christian churches are as important as the Muslim congregations. Among the churches, the Church of Sweden is the one in which most Muslims and post-Muslims are members. The Muslim and post-Muslim members of this church, we find, differ from each other. The Muslims are mostly Swedish-born 50–65-year-old women. They do not take part in any religious activities, and they celebrate Christian, but not Muslim, holidays. In terms of beliefs, they believe in a life after death, but mostly not in God or hell. The post-Muslims are mostly 30–49-year-old men who have come relatively recently to Sweden from the Middle East. They take part in congregational activities and celebrate both Muslim and Christian holidays. They also largely believe in God, a life after death, and hell. In terms of representation, they feel represented, primarily, by Muslim communities.

Arndt Büssing ◽  
Klaus Baumann ◽  
Janusz Surzykiewicz

AbstractMany people relied on their faith as one resource in order to cope during the COVID-19 pandemic. In Germany, between the eighteen months from June 2020 to November 2021, different participants at different times were assessed during different phases of the COVID-19 pandemic. The total sample of this continuous cross-sectional survey consisted of 4,693 participants. Analyses revealed that with the 2nd wave of the infection and its 2nd lockdown, trust in a Higher Source, along with praying and meditation decreased. Also, the sharp increase in corona-related stressors was associated with a decline of wellbeing and a continuing loss of faith. These developments were observed in both Catholics and Protestants, and in both younger and older persons. In addition, the long phases of insecurity and social isolation lacking the significant support usually given by religious communities may have likewise challenged the religious-coping capacities of religious/spiritual people themselves.

2022 ◽  
pp. 089011712110695
Sarosh Nagar ◽  
Tomi Ashaye

Vaccine hesitancy in the United States continues to hamper ongoing coronavirus vaccination efforts. One set of populations with higher-than-average initial rates of vaccine hesitancy are certain religious groups, such as white evangelicals, African-American Protestants, and Hispanic Catholics. This article discusses the reasons underlying vaccine hesitancy in these populations, focusing on new trends in religious, political, and ideological beliefs that may influence vaccine acceptance. By using recent data and empirical case studies, this article describes how these trends could hinder the effectiveness of certain vaccine promotion strategies while also improving the potential efficacy of other forms of vaccine promotion, such as faith-based outreach. (100)

2022 ◽  
pp. 154-178
Barry W. Bussey

In recalling the Newfoundland school debate during the late 20th century, this chapter considers the use of a direct democracy initiative that purportedly sought public input on a matter of communal religious rights. It raises the question as to whether a referendum is an appropriate tool to abandon minority rights which form part of a country's constitution. First, there is a brief discussion on the importance of free and democratic societies to foster civil society, including religious communities engaging in the public square. Second, the history of the Newfoundland education system will lay the foundation for a review of the perceived problems with churches running government-funded schools. Third, a short synopsis of the political machinations that led to two referendums and how the referendums were used as a legitimization tool by a government apparently unwilling to work out a viable solution that allowed some residual accommodation of the church schools. Finally, a reflection on what lessons may be learned from the Newfoundland experience.

2021 ◽  
Vol 20 (4) ◽  
pp. 861-873
Wanda Sułkowska

Motivation: Notwithstanding the 30 years of the market economy, the Polish insurance market still reveals an exceptionally low level of penetration rates and insurance density. Attempts should be made to reduce the protection gap by introducing and popularising microinsurance products. Aim: The research aims to establish whether there exists a need for microinsurance products in Poland and whether there are conditions for its development, which groups it should target and what methods and institutions can reduce the protection gap. Results: Data analysis demonstrated that in Poland the lowest use of insurance coverage to manage risk occurs in the lowest income households, comprising groups of people with relatively low education: disability pensioners, farmers and workers. This results in lack of or limited access to insurance. Looking for a way to counteract this phenomenon, I suggest introducing and popularising microinsurance products targeting towards the above-mentioned groups. However, the use of remote microinsurance distribution channels may prove highly ineffective. Considering the above and the lack of trust in entities operating in the insurance market, it is recommended to create a legal environment enabling the inclusion of institutions and organisations acceptable to and enjoying the trust of these circles in processes involving marketing, distribution and, partially, the servicing of microinsurance. These players should consist of civic organisations, such as volunteer fire brigades, rural housewives’ clubs, activist organisations from religious communities, as well as those set up for mutual protection, e.g., relief and loan funds and savings and loan funds. A separate group targeted by microinsurance should consist of people who are young, open to new trends and interested in obtaining insurance coverage for a limited time, e.g., for the short period when they use a means of personal transport or other rented equipment, for which coverage can be obtained and paid for quickly and without undue formalities.

2021 ◽  
Vol 2 (2) ◽  
pp. 146-154
M. Amirullah ◽  
Ronny Mahmuddin

Real Work Lecture (KKN) STIBA Makassar aims to take a role in helping the government of Tamalate Subdistrict, Makassar City, South Sulawesi Province, in realizing the mission of mental and spiritual development between religious communities by carrying out obligations and “Tri Dharma Perguruan Tinggi” on the pillars of community service. This program begins with the method of analyzing the problems and needs of the community using SOAR analysis techniques. The results of the analysis established the program in the form of stimulation of akhlāq al-karīmah in the form of activities of Daurah Ilmiyah, Taḥsīn and Taḥfīẓ Qur'an, Watch Islamic Films, Lecture Competitions, and Devotional Work. Sharing the variety of activities carried out gives results in the form of increased spirit of learning and akhlāq al-karīmah from the students of Pesantren Al Haris.

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