Legitimacy of the Dissolution of Beliefs by Community Organizations

Article 28E paragraph (1) of the 1945 Constitution states "Every person shall be free to choose and to practice the religion of his/her choice, to choose one’s education, to choose one’s employment, to choose one’s citizenship, and to choose one’s place of residence within the state territory, to leave it and to subsequently return to it.” In paragraph (2), everyone has the right to the freedom to believe in his/her beliefs, to express his/her views and thoughts, according to his/her conscience. The constitutional guarantees for believers can also be seen in Article 29 of the 1945 Constitution stating that the state shall be based upon the One and Only God and the State guarantees all persons the freedom of worship, each according to his/her own religion or belief. The Constitutional Court affirms that the right to adhere to a religion or belief in God Almighty is a citizen's constitutional right, not a gift from the state. Therefore, the state is obliged to protect and guarantee the fulfillment of the rights of it’s the citizens to embrace a belief other than the six religions developed in Indonesia. However, in practice the dissolution of beliefs is actually carried out by community organizations. In this study, two things will be discussed namely: 1) What is the legal position of adherents of belief in the national legal system? 2) Do community organizations have the authority to dissolve religious beliefs? This research is normative juridical research, in which the problems in this research are analyzed qualitatively.

PENINGKATAN KEMAMPUAN SISWA MEMAHAMI BERIMAN KEPADA ALLAH DAN BERIMAN KEPADA RASUL ALLAH PADA MATA PELAJARAN PENDIDIKAN AGAMA ISLAM DENGAN MENERAPKAN METODE PEMBELAJARAN CARD SORT

The aim of the study was to improve the students' ability to understand Belief In God And Believing The Apostle Of God phrases through sort-term learning. The method used is class action research. The study population was 72 second graders at SDN 01 Haduyang Natar with the sampling technique using multistage random sampling, so the research sample was 24 students. Data collection techniques using tests and observations. Qualitative and quantitative data analysis techniques. The results of the study are that sort card-based learning methods can improve students' ability to understand Belief In God And Believing The Apostle Of God In Islamic Religion.

The Road Less Taken

This chapter argues that atheists are academically successful but for a different reason. Rather than being motivated to please God by being well behaved, atheists are intrinsically motivated to pursue knowledge, think critically, and are open to new experiences. This turns out to be even more important for academic performance than being conscientious and cooperative. Disavowing a belief in God is not what causes teens to do well academically. Instead, it’s a selection effect—the kinds of people who are exceptionally curious and therefore engage in self-directed behavior tend to be the kinds of people who are willing to go against the grain and take an unpopular religious view. Some of the most academically accomplished adolescents were those who grew up with religious restraint but moved away from religion by their mid-twenties. The chapter also discusses the role of parents in transmitting beliefs about God to their children.

I do not need to wash my hands because I will go to Heaven anyway: A study on belief in God and the afterlife, death anxiety, and COVID-19 protective behaviors

This study examined the relationship between religious beliefs and protective behaviors during the COVID-19 pandemic. A study was conducted with 551 Polish participants. According to structural equation modeling analysis, being a believer is positively associated with belief in an afterlife, which, like death anxiety, but independent of it, is associated with perceiving COVID-19 as a non-severe disease, which is associated with low fear of COVID-19, and disregard for protective behaviors. Thus, our results allowed us to distinguish belief in God and the afterlife from death anxiety as two independent determinants of compliance with COVID-19 protective behaviors.

Belief, Belonging, or Both? The Interaction Between Supernatural Belief and Identity Fusion, and their Influence on Cooperative Behaviour

<p>Research within the psychology of religion has illustrated the importance of both religious belief and religious belonging for facilitating cooperative behaviour. Specifically, the supernatural punishment hypothesis (Johnson, 2016; Johnson & Krüger, 2004) and identity fusion (Swann et al., 2009; Whitehouse, 2018) discuss belief and belonging, respectively. This thesis examines the connection of these two areas, with a focus on the understudied religious concept of karma. In Study 1, 193 participants took part in an online questionnaire, with a five-condition between subjects design, that investigated the content of religious belief by using karma and god related religious priming stimuli (images and vignettes) to influence individual’s belief. None of the four experimental conditions were found to change responses on belief in supernatural agents or karma. Belief in god/karma was associated with endorsement of both a punitive and benevolent god/karma. However, when both endorsements were included in the model, only benevolent endorsement was significant. In Study 2, 402 participants took part in a three-condition mixed-methods design with six repeated trials of a voluntary contribution task, which investigated how karma and god related religious priming stimuli (vignettes) influenced cooperative behaviour. Mixed methods analysis revealed that those in the karma condition had higher cooperative tendencies than those in the neutral condition, but did not differ from the god condition. Belief in supernatural agents did not affect how individuals were affected by the god condition. However, those with higher belief in supernatural agents and higher identity fusion were the least cooperative within the karma condition. Contrary to what was predicted, increased belief in karma predicted un-cooperative behaviour in the karma condition. These and other important findings are discussed with focus on the New Zealand context and how the findings from this thesis contributes to the supernatural punishment and identity fusion literature, by highlighting implications, limitations, and areas of focus for future research.</p>

Belief, Belonging, or Both? The Interaction Between Supernatural Belief and Identity Fusion, and their Influence on Cooperative Behaviour

<p>Research within the psychology of religion has illustrated the importance of both religious belief and religious belonging for facilitating cooperative behaviour. Specifically, the supernatural punishment hypothesis (Johnson, 2016; Johnson & Krüger, 2004) and identity fusion (Swann et al., 2009; Whitehouse, 2018) discuss belief and belonging, respectively. This thesis examines the connection of these two areas, with a focus on the understudied religious concept of karma. In Study 1, 193 participants took part in an online questionnaire, with a five-condition between subjects design, that investigated the content of religious belief by using karma and god related religious priming stimuli (images and vignettes) to influence individual’s belief. None of the four experimental conditions were found to change responses on belief in supernatural agents or karma. Belief in god/karma was associated with endorsement of both a punitive and benevolent god/karma. However, when both endorsements were included in the model, only benevolent endorsement was significant. In Study 2, 402 participants took part in a three-condition mixed-methods design with six repeated trials of a voluntary contribution task, which investigated how karma and god related religious priming stimuli (vignettes) influenced cooperative behaviour. Mixed methods analysis revealed that those in the karma condition had higher cooperative tendencies than those in the neutral condition, but did not differ from the god condition. Belief in supernatural agents did not affect how individuals were affected by the god condition. However, those with higher belief in supernatural agents and higher identity fusion were the least cooperative within the karma condition. Contrary to what was predicted, increased belief in karma predicted un-cooperative behaviour in the karma condition. These and other important findings are discussed with focus on the New Zealand context and how the findings from this thesis contributes to the supernatural punishment and identity fusion literature, by highlighting implications, limitations, and areas of focus for future research.</p>

INTUISI: DISIPLIN ASKESTISME TERHADAP PERAN PEREMPUAN DALAM GEREJA DAN PENDIDIKAN AGAMA

Abstrak:Intuition is the ability of reasoning, if good discipline means abeying asceticism is a teaching that teaches people to instill relegius values and belief in God. And in terms of woman”s are weak and their insight is narrow and sometimes they are underestimated in terms of educating, keading, and in carryng out their responsibilities.

Ko e talanoa fekau’aki pea moe mo’ui kakato ‘o e mātu’a Tonga nofo Nu’usila

<p>New Zealand’s older adult population is gradually increasing, in line with global increases in the number of older people. Pacific populations living in New Zealand currently have the least number of people aged 65 years and older in New Zealand (2.4% or 13,944 people), however; this is projected to increase in the next 20 years by 160%. After controlling for multiple health risks, socio-economic and demographic variables, ethnicity has been shown to have an independent role as a predictor of health and wellbeing. Research on the wellbeing of older Pacific peoples in New Zealand is limited, with none having been published that involves or relates to older Tongan people. Therefore, research exploring the perspectives and experiences of the psychosocial factors of wellbeing of older Pacific peoples in New Zealand is required. This thesis describes the perspectives and experiences of nine older Tongan people from the Wellington region, and their consideration of what contributes to their wellbeing. The research aimed to describe wellbeing based on the participants’ own concepts of wellbeing, and also identify factors that either enabled or inhibited their wellbeing. A qualitative research design guided by Pacific models of the Talanoa methodology and the Kakala research framework was utilised. Talanoa were conducted with all participants, with the talanoa transcripts qualitatively analysed using content and thematic analysis. The study found that wellbeing for older Tongan people is centred upon the quality of their mo’ui kakato (life in its entirety). It is multi-dimensional, interrelated and broader than just physical and mental health aspects. God was the overarching component, and their belief in God greatly influenced their views of wellbeing or their life as a whole. These findings will assist family members, churches, communities, health professionals and others to improve their practices and therefore support the improvement of older Pacific peoples’ wellbeing. </p>

Ko e talanoa fekau’aki pea moe mo’ui kakato ‘o e mātu’a Tonga nofo Nu’usila

<p>New Zealand’s older adult population is gradually increasing, in line with global increases in the number of older people. Pacific populations living in New Zealand currently have the least number of people aged 65 years and older in New Zealand (2.4% or 13,944 people), however; this is projected to increase in the next 20 years by 160%. After controlling for multiple health risks, socio-economic and demographic variables, ethnicity has been shown to have an independent role as a predictor of health and wellbeing. Research on the wellbeing of older Pacific peoples in New Zealand is limited, with none having been published that involves or relates to older Tongan people. Therefore, research exploring the perspectives and experiences of the psychosocial factors of wellbeing of older Pacific peoples in New Zealand is required. This thesis describes the perspectives and experiences of nine older Tongan people from the Wellington region, and their consideration of what contributes to their wellbeing. The research aimed to describe wellbeing based on the participants’ own concepts of wellbeing, and also identify factors that either enabled or inhibited their wellbeing. A qualitative research design guided by Pacific models of the Talanoa methodology and the Kakala research framework was utilised. Talanoa were conducted with all participants, with the talanoa transcripts qualitatively analysed using content and thematic analysis. The study found that wellbeing for older Tongan people is centred upon the quality of their mo’ui kakato (life in its entirety). It is multi-dimensional, interrelated and broader than just physical and mental health aspects. God was the overarching component, and their belief in God greatly influenced their views of wellbeing or their life as a whole. These findings will assist family members, churches, communities, health professionals and others to improve their practices and therefore support the improvement of older Pacific peoples’ wellbeing. </p>

The Influence of Web-Based Spiritual Problem Solving on the Prevention of Suicidal Risk among University Students

Introduction: Suicide is a health phenomenon that is currently increasing, especially in young adults aged 15-29 years. The spiritual aspect in the form of belief in God is one way to prevent suicide. This study was conducted to determine the effect of web-based spiritual problem solving on the prevention of suicide risk in college students.Methods: The research design used a pre-experimental one-group pre-post-test. The sample was 59 respondents using the purposive sampling technique. The independent variable was web-based spiritual problem solving, and the dependent variable was suicide risk prevention. The intervention was delivered via the web using PowerPoint media, inspirational videos, and counseling for approximately one month with four sessions. Data were collected using a questionnaire and analyzed using the Wilcoxon sign rank test.Results: Web-Based Spiritual Problem Solving significantly decreases suicide risk with a p-value of 0.000 (p <0.05).Conclusion: Web-Based Spiritual Problem Solving has been shown to be effective in reducing students’ suicide risk. This web intervention can be used for 24 hours and specifically for counseling and two-way communication on the web; privacy is maintained because of a hidden identity, which is seen in code when interacting with counselors so as to minimize stigma