Suchergebnisse

How and where the legal limits of freedom of expression should be drawn is only the narrowest and most immediate issue arising out of the affair. It also has consequences for community relations in Britain and has raised questions about the possibility, and even desirability of a multicultural society. (SJK)

Religion and spirituality have been scarcely addressed in heritage preservation history, discourse, and practice. More recently, increased interest in the intersections between the study of religion and heritage preservation in both academic studies and institutional initiatives highlight obstacles that the field has yet to overcome theoretically and methodologically. This Element surveys the convergences of religious and heritage traditions. It argues that the critical heritage turn has not adequately considered the legacy of secularism that underpins the history and contemporary practices of heritage preservation. This omission is what has left the field of heritage studies ill-equipped to support the study and management of a heritage of religion broadly construed.

The current rise in the numbers of young British Muslims travelling from the UK to Syria has raised a number of questions about the UK Government's counter-terrorism strategy and policy. Within the current discourse on radicalisation and Syria, listening to the voices of young British Muslims is crucial, if the UK Government, the police and other key stakeholders are serious about preventing the escalation of young people going out to fight in Syria. This article makes an important contribution to helping us better understand young British Muslims' perceptions of the crisis in Syria and offers policy makers some thoughts on how best to engage young people in the debate on Syria without demonising them or stereotyping them as 'suspects'.

The current rise in the numbers of young British Muslims travelling from the UK to Syria has raised a number of questions about the UK Government's counter-terrorism strategy and policy. Within the current discourse on radicalisation and Syria, listening to the voices of young British Muslims is crucial, if the UK Government, the police and other key stakeholders are serious about preventing the escalation of young people going out to fight in Syria. This article makes an important contribution to helping us better understand young British Muslims' perceptions of the crisis in Syria and offers policy makers some thoughts on how best to engage young people in the debate on Syria without demonising them or stereotyping them as 'suspects'.

The revival of the religion in the new context of a global world-society, which is as modern as religious, doesn´t happen only as a sociological result of the dismantling of the postcolonial world —which denies the secularist forecast of the religion decline and provides the pluralism phenomenon with an unthought-of ethical and political complexity and virtuality—, but as a result of the modern reason crisis too, that makes reason rationally unable to justify political life relying on a rationalist ethical monism. The rationalist last foundation crisis affects as much the fundamentalist religious claims —which pretend to interpret the so called «religion resurgence or religion revival» in a «postsecular society» in a rapidly triumphal way, as the secularist claims which pretend to deny the religion any ethical and political virtuality in the public sphere. The democratic turn, antiauthoritarian and antidogmatic, coherently demanded within the context of the modern reason crisis by three wellknown representatives of the postmetaphysical, hermeneutical and pragmatist philosophy, such as Vattimo, Habermas and Rorty, replaces the debate between secularism and religion on the basis of true questions with the other on the basis of solidarity questions. ; La presencia revitalizada de la religión en el contexto globalizado de una sociedad-mundo, tan moderna como religiosa, no acontece únicamente como resultado sociológico del desmantelamiento del mundo postcolonial —que desmiente de hecho el pronóstico secularista del ocaso de la religión y que dota al fénomeno del pluralismo de una complejidad y virtualidad ética/política impensadas—, sino también como resultado de la crisis de la razón moderna y sus postulados, que se revela incapaz de justificar desde el monismo ético racionalista la convivencia política. La crisis de fundamentación racional última afecta tanto a las pretensiones fundamentalistas de la religión —impidiendo una lectura precipitadamente triunfalista del llamado «retorno de la religión» en la «sociedad postsecular»— como a las pretensiones secularistas de negación de toda virtualidad ética y política de la religión en la esfera pública. El giro democrático, antiautoritario y antidogmático, postulado coherentemente en la crisis de la modernidad por tres representantes de la filosofía postmetafísica, hermenéutica y pragmatista, tales como Vattimo, Habermas y Rorty, sitúa el debate entre secularismo y religión en claves no de verdad, sino de solidaridad.

The conventional soc sci view that discrimination against the Negro in Brazil has an econ base, that race & class intersect, is narrow. The cultural elite has selected religion as the Negro's badge of identification often enough to warrant the hypothesis that religion is a sensitive gauge for evaluating the changing climate of opinion toward the Negro Brazilian. Jesuits, doctors, novelists, priests, & other white observers quoted have distinguished spontaneous or barbarous from civilized Catholicism by use of such labels as mad, savage, superstitious, convulsive & demonic. 3 manifestations of Afro-Brazilian religion are discussed with the reaction of educated Bfazilians toward them: (1) `fetishism'; (2) religious brotherhoods of laymen; & (3) present-day cult groups. The latter are no longer persecuted, because since 1920, art & scholarship have bestowed prestige on Afro-Brazilian subculture & perhaps raised the SS of Negro Brazilians. Still, white Brazilians who regard spirit possession as black magic, not as a religion, look upon its practitioners as members of a soc'ly lower Negro race. AA.

Religion und Wertorientierung.

Unter dieser Studien-Nr. sind die Daten der drei sog. Hauptstudien
archiviert. Die Hauptstudien stellen drei Befragungsdurchgänge dar, die
z.T. für methodische Experimente genutzt wurden. Die Fragen sind in
allen Befragungen identisch, bis auf die beschriebenen Unterschiede.

Themen: Einstellung zur Umwelt: Bereitschaft einen Teil des Einkommens
für die Umwelt auszugeben; katastrophale Folgen des menschlichen
Eingreifens in die Natur; durch menschlichen Erfindungsreichtum bleibt
die Erde bewohnbar; Selbstregulierung der Natur gleicht die Einflüsse
der modernen Industrienationen aus; ökologische Katastrophe
unausweichlich; Wichtigkeit der Lebensbereiche (Arbeit, Familie,
Freunde und Bekannte, Freizeit, Politik, Religion, ehrenamtliche
Arbeit, Gesundheit); Selbsteinstufung der Religiosität (Skalometer);
Konfession, Kirchgangshäufigkeit; Wichtigkeit religiöser Feiern bei
Geburt, Hochzeiten und Beerdigungen; Verhältnis von Kirche und Politik
(Kirchenoberhäupter sollten nicht versuchen, die Wahlentscheidung der
Leute zu beeinflussen; Kirchenoberhäupter sollten nicht versuchen, die
Entscheidungen der Regierung zu beeinflussen); Glaube und Wissenschaft
(zu großes Vertrauen in die Wissenschaft); Religionen als Quelle von
Konflikten; Intoleranz der Strenggläubigen; Beurteilung der Macht der
Kirche und religiöser Organisationen; Gottesglauben.

Demographie: geboren im heutigen Deutschland; Bundesland des
Geburtsorts; wenn nicht im heutigen Deutschland geboren: seit wann lebt
der Befragte in Deutschland (Jahr); wo hat der Befragte während seiner
Jugend vorwiegend gelebt; wenn Befragter während seiner Jugend in
Deutschland gelebt hat: Bundesland; Staatsbürgerschaft; Bereitschaft in
eines der neuen oder eines der alten Bundesländer zu ziehen;
Bereitschaft in ein anderes EU-Land zu ziehen; Ortsverbundenheit;
bisherige regionale Mobilität; Kontakt zu in Deutschland lebenden
Ausländern; Kontakt zu Deutschen (wenn Befragter kein deutscher
Staatsbürger); Einstellung zu Zuwanderung nach Deutschland (Zuwanderer
derselben bzw. einer anderen Volksgruppe/ethnischen Gruppe und von
Zuwanderern aus den ärmeren Ländern außerhalb Europas); Zuwanderung
positiv für die Wirtschaft; Zuwanderung als Bereicherung kulturellen
Lebens; Zuwanderung macht Deutschland zu einem besseren Ort;
Einschätzung der Diskriminierung von bestimmten Gruppen in Deutschland
(ethnische Herkunft, Geschlecht, sexuelle Orientierung (z.B. Schwul-
oder Lesbischsein), Alter, Religion oder Glaubensbekenntnis,
Behinderung). Selbsteinstufung der Sorgfältigkeit bei der Beantwortung
des Fragebogens (nicht in Hauptstudie 1 gefragt); Beurteilung der
Befragung (interessant, abwechslungsreich, wichtig für die
Wissenschaft, lang, schwierig, zu persönlich); Unterbrechung der
Befragung; persönliche Anmerkungen zur Befragung.

Zusätzlich vercoded wurde: Höhe des Incentives für den
Befragten.

Dissenting and non-conformist Protestant churches had a far easier time in attracting social programs. Ending this study at the opening of WWI, Burleigh shows that despite the struggle to eliminate official religion from the state, 'Everywhere clergy and theologians played a considerable part in justifying participation in the war, whether in terms of its justness and virtue, or by claiming that God was with their nation's defensive struggle' (p. 439).

Despite trends towards greater LGBTQ (lesbian, gay, bisexual, transgender, and queer) rights in industrialized democracies, the rights of sexual minorities have become increasingly politicized and restricted throughout Africa. Recognizing religion's central role in shaping attitudes toward gays and lesbians, we hypothesize that local religious diversity could expose individuals to alternative religious perspectives, engender tolerance toward marginalized communities, and therefore dislodge dogmatic beliefs about social issues. Employing cross-national Afrobarometer survey data from 33 countries with an index of district-level religious concentration, we find that respondents living in religiously pluralistic communities are 4-5 points more likely to express tolerance of homosexual neighbors (50% increase) compared to those in homogeneous locales. This effect is not driven by outlier countries, the existence of specific religious affiliations within diverse communities, respondents' religiosity, or other observable and latent factors at the country, sub-national, district, and individual level. Further robustness checks address potential threats to validity. We conclude that religious diversity can foster inclusion of sexual minorities in Africa.