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Abstract
The recent report by the Pew Forum on Religion and Public Life is intended to "offer a new and complementary lens with which to glean new insights into religion and public life". The technique of cluster analysis was used on measures of religious and spiritual beliefs, yielding seven groups, two consisting primarily of nonreligious or secular individuals. There are "breadth-versus-depth" tradeoffs involved in this approach. A belief-based typology is an improvement upon a grouping that uses religious denomination, which undercounts secular individuals. But the theoretical implications of this typology for understanding secular individuals necessitate scrutiny, including how the use of meaning in life as a marker of well-being may be misleading in the case of the nonreligious.

This paper explores the attitude towards Christianity among the so-called "New Buddhists" in the late Meiji era, i.e. members and sympathizers of the reformist Buddhist groups Keiikai and Bukkyō seito dōshikai. Whereas an anti-Christian attitude prevailed among Buddhist intellectuals up to the 1880s and 1890s, the New Buddhists advocated religious tolerance and the unbiased study of religions. By analysing the writings of Furukawa Rōsen and prominent members of the Bukkyō seito dōshikai, particularly Sakaino Kōyō and Katō Genchi, this paper reconstructs how these Buddhist groups approached Christianity on the basis of comparative and historical studies, and based on their conviction that religion should serve societal goals and be compatible with the scientific knowledge of their times.

The position of religious education according to the National Education Law, serves to prepare students to be member people who understand and practice the values of their religion and / or a theologian. Indonesia is a country that democratic, but many social conflicts associated with religion. School under the general non religious and religious foundations have an opportunity large to make the experimentation of religious education, one of which could be a response to a multicultural society. SMA BOPKRI 1 Yogyakarta is not using the separation of students at religious instruction, because the school is under the auspices of the Christian foundation doesn't provide Protestant religious instruction, the other hand religoius education is the answer of this problem.

A pluralistic society is the one in which people of different races, religions, and political beliefs live together peacefully. The Indian subcontinent has been a multicultural and multireligious society since long. It is well known that during the Muslim rule in the subcontinent, majority of the population belonged to religions other than Islam. This was a challenging situation for the Muslim rulers of the subcontinent. Against this backdrop, the reign of Mughal emperor Jalāl al-Dīn Akbar (1556-1605 AD) offers a unique example in which a Muslim ruler tried to create a homogenous society on the basis a syncretic religious idea. In this context, this study discusses the social and religious significance of the rule of Akbar in creating a pluralistic society in the subcontinent.

Este artículo problematiza —desde una perspectiva descolonial— la construcción de saberes y prácticas manifestadas en el marco del trabajo de campo etnográfico realizado entre 2015 y 2017 en el Centro Umbandista Reino Da Mata de la ciudad de Montevideo, Uruguay. La necesidad de salir de la cárcel epistemológica se hace evidente al presentar extractos del diario de campo y entrevistas. Permanecer dentro de la carcel epistemológica impidió conocer y visibilizar las múltiples formas de colonialidad que formaban parte de la etnografía. Esas formas de colonialidad —de poder, conocimiento, ser y religión— se manifiestan en la elección, el enfoque y las interpretaciones del tema realizadas sobre las prácticas y creencias de ese centro religioso.

Palabras-chave: colonialidad, epistemología, religión, identidad, Umbandismo

The article focuses on the role of religion among working-class inhabitants of two industrial towns in the Czech lands, Ostrava and Kladno, during the first half of twentieth century. It analyses the enormous conversion movement, the position of new actors of religious life, and the religious behavior of workers. Looking at the history of the late nineteenth and first half of the twentieth century, the study understands religion as one of the constituent factors of society and its historic change. Traditional, new, and nonconformist religious actors appear as active agents in the private and public life of industrial towns. They mobilized workers, young people, and women, and they produced the major arena in which social, cultural, and church history come together.

Focusing on the practice of fasting, this article traces the ethical efforts and conundrums of Ethiopian Orthodox Christians who take their religion seriously, but do not necessarily see themselves as disciplined believers. I argue that the flexibility and lenience of the Orthodox system allow for morally ambivalent disciplinary projects that, in order to preserve their efficacy, must be sustained by an array of intimate relationships with more pious individuals who are fasting for others or on others' behalf. By examining this relational economy of spiritual care, its temporalities and divisions of labor, I ask whether recent preoccupations with 'technologies of the self' in the anthropology of religion might have overlooked the relevance of 'technologies of the other'.

In this article I use my ethnographic data on an Afro-Cuban religion called Palo Monte to argue that ontologically discrepant 'bits' of the cosmos can become stuck together for particular purposes, at times producing 'synchronicities'. I argue that the practitioners of this religion, Paleros, can be trained into producing synchronicities in the form of witchcraft. This coheres with a concept of self that can be seen as an assemblage rather than an essence. This article contributes to a person-centered theory of plasticity in relation to discussions on lenience. In Palo, discipline does not lie in molding one's subjectivity or in searching for a deep self. Lenience is imperative as the principle with which the self articulates with its environment and itself.

The Matsouanist religion in Congo-Brazzaville has its roots in Amicale, a
sociopolitical association and movement that aimed to improve the rights of colonial
subjects that emerged in the late 1920s. After its leader, André Matsoua, died in prison,
the movement transformed into a religion that worships Matsoua as a prophet. In this
article, I argue that this transformation should be understood not as a rupture but as
continuation, albeit in a different discursive domain. This transformation was steered
by duress, or the internalization of structural violence in everyday life under colonialism.
Through this discursive transformation, Matsoua's followers appropriated the
movement and brought it into a culturally known place that enabled them to continue
their struggle for liberation from colonial oppression.

This article is an ethnographic exploration of three topics regarding
the practice of religion in contemporary Kyrgyzstan that provides insights into
the spiritual life of Kyrgyz people in local communities. The topics are features
of religiosity as expressed in rituals, the nature of personal and shared beliefs
inherent in the performance of ceremonies, and the influence of religious identity
on relationships among family, kin groups and communities. Through extensive
research about religion and ritual in various areas of Kyrgyzstan, changes over
time are examined. Although at times the differences among people adhering to
more traditional versus the more newly emerging Islamic approaches to death
ceremonies and monuments may cause conflict among relatives, in general such
rituals and markers provide opportunities for social integration and common
identity.

UNIVERSITY CURRICULA OF CULTURAL STUDIES AT POLISH UNIVERSITIES – AN ATTEMPT AT ASSESSMENTThe scientific world view which has been shaped since the Enlightenment influences the belief that man is the sole creator of culture whereas the main culture-creating factors are economic conditions and social relations. Therefore, management-economic or sociological approach are dominant ones in contemporary curricula of cultural studies. Christianity and other religions are not treated as ideological foundations shaping culture, but as a manifestation of human activity resulting from primal fear of incomprehensible phenomena which occur in the surrounding world. Hence, religion is understood not as a culture-forming subject, but as an object that is one of many elements of culture, a historical and transient phenomenon.

There are many factors in determining economic growth as well as an explanation of the success of economic performance that not only includes political and social forces. In particular there has been attention to the role of religion in the economics, with a number of economists that explored the relationship between religion and economic performance. This paper aims to measure how Islamic countries, which declared their country as an Islamic State or Islamic majority adherents, or as a member of the Organization of Islamic Confederation (OIC) which is part of the ASEAN? Are these countries run on Islamic economic principles? To measure Economic IslamicityIndex ASEAN countries, we use 10 indicators Economic Islamicity Index represented by 10 representatives based on the Islamic principles in economic.

Ali Abdul Raziq rejected a logical axiom that building khilafah is a requirement for getting religious and common goods. For him, it is not merely khilafah, but every social system in the certain community needs a common good. Every country, whatever religion they mostly embraced, needs a certain system of organizing the common goods. The system could be based on every ideological underpinning, including khilafah. Furthermore, a claim that khilafah is the only religious system is unacceptable. Ali Abdul Raziq argues that religion has nothing to do with this system. There is no Islamic law which ruled khilafah, neither rejected it. All types of constitution and the ways they kept maintaining them are based on logical capability and living experience.

Abstract
What role does sacredness play in the secular politics of the liberal democracies of the United States and Europe today? One approach, focusing on the sources of political unity, suggests that they are integrated by a kind of civil religion, however flawed. This suggestion is criticized empirically as ever less plausible and as blind to the currently feasible limits of social solidarity. A second approach, focusing on the growing democratic crisis of liberal democracies due to ever-deepening social divisions, leads to the suggestion that sacredness is increasingly at work in secular politics. As attachment to organized religion declines so does the public deliberation and negotiation of conflicting interests-the arguing and the bargaining that democracy requires.

(analítico): Este artículo se basa en el análisis de la crononormatividad, mediante el análisis de la negociación de género y edad influidos por la religión predominante en la gestión administrativa de una ONG en Uberlândia, MG, Brasil. Nuestro objetivo es explorar el papel de la normatividad religiosa en experiencias negociadas de edad y género, analizando el discurso de las mujeres que forman esta ONG. Realizamos entrevistas con ocho trabajadoras, basadas en la relación entre religión, género y edad en las experiencias laborales. Encontramos que existe sufrimiento y sacrificio por las exigencias aceptadas y ligadas a la condición de mujer, pero también satisfacción, confianza y esperanza por la misión de la organización y la función que las entrevistadas desempeñan.