Suchergebnisse

"Religion and Nationalism in India examines the growth of a nationalist sentiment among the Sikh community in the Punjab. This study explores the reasons behind the rise in Sikh militancy over the 1970s and 1980s. It also evaluates the violent response of the Indian state in fuelling and suppressing the Sihk separatist movement, resulting in a tragic sequence of events which has included the raiding of the Golden Temple at Amritsar and the assassination of Prime Minister Indira Gandhi. The book reveals the role in this movement of a section of young, semiliterate Sikh peasantry who were disaffected by the Green Revolution and the commercialization of agriculture in Punjab. Drawing on a wide range of sources, Deol examines the role of popular mass media in the revitalization of religion during this period, and the subsequent emergence of sharper religious boundaries." "Deol controversially challenges the relevance of classical, Eurocentric theories of nationalism in analysing its powerful influence in South Asia. Her unique combination of Indian politics and history with a theoretical approach makes this fluent and incisive book essential reading for students and scholars interested in ethno-nationalism in the modern world."

The article raises the question how the attitude towards religion is influenced by the changes of relation with the meaning of matters which are ascribed to religion. With reference to M. Heidegger the peculiarity of public opinion is being disclosed. The author states that secularization functions as a machinery which appropriates any meaning: the public opinion appropriates religion, reduces it to political, economical or criminal dimensions, to that of cultural heritage, so religion assumes its essence and reality in these dimensions. The author demonstrates that public interpretation functions as an unmasking machinery which strengthens that reduction and appropriation of meaning. The analysis of religion in the context of globalization shows that there is some tendency to localization of religious meaning: the religious communities tend to direct towards the radicalism and isolation. ; Straipsnyje keliamas klausimas, kaip santykį su religija paveikia ir keičia santykis su religijai priskiriamų dalykų prasme. Remiantis Martinu Heideggeriu atskleidžiami viešojo požiūrio ypatumai. Teigiama, kad sekuliarizacija veikia kaip prasmės pasisavinimo mechanizmas. Viešoji interpretacija religiją pasisavina, redukuodama ją į politinę, ekonominę, kultūros paveldo ar kriminalinę plotmes. Būtent jose religija įgauna realumo matmenį ir esmę, kuri nulemia religinių dalykų prasmę viešojoje interpretacijoje. Taip pat parodoma, kad viešoji interpretacija veikia kaip demaskavimo mechanizmas, o tai sustiprina prasmės redukavimą ir pasisavinimą. Globalizacijos aspektu parodoma, kad religijos atžvilgiu galime kalbėti apie prasmės lokalizaciją, ir iš čia atskleidžiama religinių bendruomenių tendencija pasukti radikalėjimo ir izoliacijos link.

In der christlichen Tradition spielt die feministische Perspektive eine grundlegende Rolle. Frauenbewegungen sind ursprünglich vor allem in christlichen Kontexten entstanden. Aspekte christlicher Theologie scheinen auf eine bestimmte Weise Frauenbewegung(en) zu bedingen. Die Autorin untersucht Religion als Grundphänomen des menschlichen Lebens. Diese breit gefasste Bestimmung von Religion erlaubt, zwei unterschiedliche Vorstellungen von Politik zusammenzubinden, nämlich das frauenbewegte Politikverständnis, das Politik mit Spiritualität verbindet, und das von Hannah Arendt, in dem Religion desgleichen eine wichtige Rolle spielt. Erstaunlich ist die große Bedeutung von Spiritualität und von Religion in der neuen Frauenbewegung, wie sie die Matriarchatsforschung, die Suche nach Göttinnen und die Tanz-, Ritual- und Ganzheitlichkeitspraktiken dokumentieren. Für Hannah Arendt hängen Autorität, Tradition und Religion unmittelbar zusammen. Religion versteht sie dabei als Ausdruck menschlicher Rückbindung, nämlich als "Heiligung des Anfangs". Religionsverlust heißt demnach, die Kunst, sich auf eine Weise rückzubinden, durch die der Anfang geheiligt wird, nicht mehr zu beherrschen. (ICA2)

Este artículo reseña: Hans Kelsen, Religión secular. Una polémica contra la malinterpretación de la filosofía social, la ciencia y la política modernas como "nuevas religiones" (2012). Prólogo de Massimo La Torre, Cristina García Pascual. Traducción de Manuel Abella, editorial Trotta, Madrid 2015.

Judging from the programs of the MESA meetings over the past several years and the contributions to the Bulletin and IJMES the preponderance of research and teaching thus far in our history in the religious studies field has been in connection with Islam. That is not surprising, given the dominance of Islam in the Middle East. The syllabi received by the Headquarters and Secretariat dealing with religion for the ongoing syllabus project all treated Islam exclusively.

Sarmiento's reply to 'Escuela sin religión' by Nicolás Avellaneda, published 1883. In reference to the 'Ley de Educación Común', passed in 1884, Sarmiento defends secular education and the new laws concerning religious teaching at public schools. Material in this pamphlet was taken from newspaper articles published in Buenos Aires in 1883, after Avellaneda's publication. The editor is signed 'A. M. G', possibly Angel M. Giménez, who is noted on the back page as a contributor to the same publication series

An interesting debate in social science pertains to the relationship between religion and economy, particularly the areas of economic development. Both these aspects are so different that they are often approached with a streak of scepticism. Religion is expected to drive one away from this world, engaging one with supra-empirical and spiritual concerns, and it is to its amelioration that the process of development devotes itself. This relationship of religion and development being polar opposites was challenged in Max Weber's comparative religious studies. Since then, it has generated an animated debate whether the cultural and symbolic ingredients present in Protestant ethics were found in other religious traditions. This article submits that religion, 'in and by itself', is neutral. So malleable it is to interpretations by people and their institutions at different points of time that it can be defined as promoting economic enterprise at one time, and at another, its pursuit may be situated as antithetical to economy.

Finally, social scientists have begun to attempt to understand religious behavior rather than to discredit it as irrational, ignorant, or foolish--and Rodney Stark and Roger Finke have played a major role in this new approach. Acknowledging that science cannot assess the supernatural side of religion (and therefore should not claim to do so), Stark and Finke analyze the observable, human side of faith. In clear and engaging prose, the authors combine explicit theorizing with animated discussions as they move from considering the religiousness of individuals to the dynamics of religious groups and then to the religious workings of entire societies as religious groups contend for support. The result is a comprehensive new paradigm for the social-scientific study of religion.

Die UNO hat das Jahr 2001 zum "Jahr des Dialogs der Kulturen" proklamiert. Darin besteht nach ihrer Auffassung die vorrangige Aufgabe für das beginnende dritte Jahrtausend. Die Beiträge in diesem Buch verstehen sich als Denkanstöße zu diesem Dialog, die aus kontextueller theologischer Sicht in interkultureller Perspektive formuliert werden. Dafür werden vorrangig die kulturellen Kontexte und die sie tragenden Kosmovisionen vorgestellt, um ihre sozialen, kulturellen und religiösen Ordnungsstrukturen gegenseitig zu erschließen. Dieser kommunikative Erschließungsprozess ist zugleich eine gemeinsame Suchbewegung, die eine dominante Außenperspektive zu vermeiden und Vorurteile abzubauen sucht. Der vorliegende Band vereinigt Ergebnisse dieses Kulturdialogs im Hinblick auf religiöse Bildung in einer pluralen und globalisierten Welt und gibt Anhaltspunkte zum Umgang mit dem Fremden und kulturell Anderen.

Based on the author's thirty years of fieldwork interviewing activists involved in religious-related terrorist movements around the world, this book explains why desperate social conflict and personal fears lead to extremes of both religion and war, and why invariably God is thought to be engaged in battle. Virtually every religious tradition leaves behind it a bloody trail of stories, legends, and images of war, and most wars call upon the divine for blessings in battle. This book probes the remarkably similar alternative realities that are created in the human imagination by both religious ideas and images of war in response to crises both personal and social.