Suchergebnisse

Religious discrimination is the norm in many countries around the world, and the rate is rising. Nearly every country which discriminates does so unequally, singling out some religious minorities for more discrimination than others. Religious tradition does not explain this complex issue. For example, Muslim majority states include both the most discriminatory and tolerant states in the world, as is also the case with Christian majority states. Religious ideologies, nationalism, regime, culture, security issues, and political issues are also all part of the answer. In The Unfree Exercise of Religion Jonathan Fox examines how we understand concepts like religious discrimination and religious freedom, and why countries discriminate. He makes a study of religious discrimination against 597 religious minorities in 177 countries between 1990 and 2008. While 29 types of discrimination are discussed in this book, the most common include restrictions in places of worship, proselytizing, and religious education

In der Tradition der kritischen Theorie der Gesellschaft wird in diesem Aufsatz versucht, einen Begriff der esoterischen Ideologie zu entwickeln. Zu diesem Zweck wird Paul Heelas' Definition des New Age als Self-spirituality immanent kritisiert und mit Material aus dem Werk des Esoterikers Thorwald Dethlefsen konfrontiert. Es werden die einzelnen laut Heelas zur Self-spirituality gehörenden Elemente - (wahres) Selbst, Ego, Gesellschaft - untersucht und die Widersprüche der Bestimmungen hervorgekehrt. Die Untersuchung kommt zu dem Ergebnis, dass sich hinter der von Heelas behaupteten höchsten Autorität des Selbst in Wirklichkeit die Autorität des Schicksals verbirgt. Denn die esoterische Suche nach dem wahren Selbst strebt danach, durch vollkommene Unterwerfung unter das Schicksal mit diesem zu verschmelzen und so an dessen Macht teilzuhaben. Anstatt der Selbstvergottung ist die selbstvergessene Schicksalsvergottung das Wesen der Esoterik. Die esoterische Ideologie wird in dem Aufsatz jedoch nicht als Absonderlichkeit bloßgestellt, sondern als ein Symptom der spätkapitalistischen Gesellschaft gedeutet, die den ihr Unterworfenen als ein undurchdringliches Verhängnis erscheint. Die Arbeit beansprucht nicht nur, zur Kritik der esoterischen Ideologie beizutragen, sondern auch zur Kritik derjenigen Religionswissenschaft, die unkritisch das Selbstmissverständnis ihres Gegenstandes übernimmt.

This paper discusses ethno-religious sentiments and national integration in Nigeria. Today, Nigeria is characterized by deep cleavages along ethnic, religious and political lines. Political and ethnic imbalances exist among and between the various states or ethnic groups that make up Nigeria. These imbalances arose from the nature and character of the post colonial Nigeria State. Thus, the decision which was made by Nigerians prior to independence to become a Republic from Britain required that Nigerians will be integrated with one another for the purpose of peaceful coexistence, co-sharing of resources, co-administering and co-development of the nation. But this aim seems to be elusive since independence. What seems to linger so much is the crises of marginalization, promotion of personal and ethnic interests such as ethnic resource control; propagation of exclusive religious ideologies and the practice of sectional and tribal politics as can be seen in Nigeria today. Lack of adequate representation by the federating states in Nigeria constitutes the greatest threat to national integration and economic development. Hence, in view of the recent events encumbering the country, the need arose for academic perusal on the issue in order to suggest a sustainable solution, so as to checkmate the national disintegration that may be triggered through ethno-religious insurgence. Data for this work were aided through the application of primary and secondary methods of data collection. The findings revealed that inasmuch as ethno-religious sentiments fan the embers of disintegration it is also a veritable tool for national integration in Nigeria if properly harnessed. This research also recommends ethno-religious tolerance and peaceful coexistence amongst Nigerians.

Examines past & present religious & political fundamentalism in Japan & assesses its societal impact. Central to the analysis are the institutional (expressed in religious & political structures) & diffuse (general public awareness spread by mass media) aspects of these fundamentalisms. Japanese prewar political fundamentalism is described as expressing both these aspects as a civil religion founded & enforced by the government & spread through official religions, parareligious groups, & the media. The actions & ideologies of contemporary Japanese political fundamentalist groups, expressed in terrorist acts, legal challenges, textbook revision efforts, & nationalist sentiments, are analyzed. The growth & ideologies of Japan's pre-& post-WWII "new religions," which present alternatives to Shintoism & Buddhism, are discussed, arguing that these movements are more opportunistic than fundamentalist. While political fundamentalism has for the moment been limited to select, underground groups, the conditions for its success could arise again. Bibliog. T. Arnold

Abstract: Entering to modern era constitutes one big challenge in which beside it is considered as a resurrection era through which it is fully engaged with religious thoughts, social conflict happened in many places is also suspected as another factor coming along with it. Thought religion is not the only factor, but religious thought plays important role with the result that the world comes into ongoing critical period. They have arrived to primordial solidarity area which constitutes the weak point of the life of the nation. The royalty of religious followers toward their religion in negative ways tend to bear such exclusive ideology which produces internal conflict among interreligious people. As Indonesia today's condition, different understanding and religious practice become a big trouble which is hard to unite so that it causes unforthcoming political flames. Fundamental problem about that is a problem related to different understandings toward state and religion relationship. In one hand, it said that religion constitutes part of state but in other hand, both religion and state are different instead of undivided things. Looking at such phenomenon, this writing will try to read and to analyze the ideology of Islamic political movement in Indonesia since old order, new order and post reformation. الملخص: ظهرت النهضة الفكرية الدينية مع ألوان التصادم الاجتماعي في القرن الحديث في أي مكان. والدين ليس عاملا واحدا الذي يساعد علي الدور الفكري الديني حتى بدأ العالم يدخل في الأزمة المستمرة. بدأ الناس يعرفون في الجانب التسامحي البدائي الذي يكون نقطة ضعيفة في الحياة الدولية والوطنية. التعصب في طاعة الأمة علي دينها سليبا يظهر الإيدولوجية المغلقة التي تولد التعارض الداخلي والتزعة بين الأمة المتدينة كما قد وقعت في أندونيسيا المخالفة في التفاهم والعملية الدينية تصير مسئلة صعبة في توحدهم بل تعرض المتهيج السياسي المستمري. المسئلة الأساسية هي المخالفة في التفهم علي علاقة الدين والدولة. وفي الجانب، أن الدين هو من الدولة والآخر أن الدين مخالف بالدولة ولكنه لا يتجزأ منها. نظرا علي هذ القضايا هذه المقالة تبحث وتحلل علي إيدلوجية الحركة السياسية الإسلامية في أندونسيا منذ عصر الجمهور القديم والجديد وعصر الجمهور عقب الإصلاح.Abstrak: Memasuki abad modern merupakan era kebangkitan pemikiran keagamaan yang dibarengi dengan maraknya konflik sosial di mana-mana. Walaupun agama bukan satu-satunya faktor utama, dalam eskalasinya pemikiran keagamaan memainkan peranan penting sehingga dunia mulai memasuki periode krisis yang berlangsung secara terus-menerus, mereka sudah mulai masuk pada wilayah solidaritas primordial yang merupakan titik lemah dari kehidupan berbangsa dan bernegara. Kesetiaan umat terhadap agamanya secara negatif cenderung melahirkan ideologi eksklusif yang dapat melahirkan konflik intern dan antarumat beragama. Sebagaimana yang terjadi di Indonesia perbedaan pemahaman dan praktik keagamaan menjadi persoalan yang sulit untuk dipersatukan sehingga menimbulkan gejolak politik yang tidak kunjung datang. Persoalan yang mendasar dalam hal ini adalah masalah perbedaan pemahaman terhadap hubungan agama dan negara, Satu sisi memandang bahwa agama meupakan bagian dari negara, sedang satu sisi memandang bahwa antara agama dan negara adalah berbeda tetapi keduanya tidak bisa dipisahkan. Melihat fenomena ini maka tulisan ini akan membaca dan menganalisis ideologi gerakan politik Islam di Indonesia sejak Orde Lama, Orde Baru, dan pasca reformasi.

Social media which is the core of the new information technology fulfils the interactive element of human communication. Social media sites like Facebook, YouTube and Twitter, come in such a way that we cannot side-line those facilities and live our lives in isolation or without being influenced by their use around us. Moreover, social media has become a determining factor in shaping the religious, social and cultural life of the people. Furthermore, the impacts and implications, challenges and threat of social media have become unavoidable territory in academic discourse. India give the potential way to study the impact of religious tolerance in social media because of its multi-religious, multi-social and multi-cultural background. Moreover, India being a secular country, India promotes the fundamental rights for its citizen to his/her beliefs. At the same time secularism in India means respect for all religions and it does not mean irreligion, in other words the essence of secularism is non-discrimination on the basis of religious differences, which is the core principle of every religious teaching in India. However, the involvement of political parties in religious ideology in the political history of India resulted in more divisive communal tensions. Social media is now used as a tool to propagate various religious ideologies which has brought more religious intolerance and communal riots. This development of religious fundamentalism has created tension among the different religious institutions and communities. Therefore, the challenges of religious tolerance in social media has been identified and along with the nature and extent of social media sites and networks. Furthermore, from the studies of social media analysis, the new media of communication has laid the foundation for social media tools, which can be understood as a continuation and strengthening of the participatory communication. The aim of this participatory approach is to build awareness, consciousness, and facilitate conscientization and ...