Suchergebnisse

Islam is a humanism, a religion that is very concerned with human being as a center destination. This characteristic of Islam brings the consequence that this perfect religion is very big role for human, not only regulate and contain messages that must be implemented in vertical line to God, even role to regulate social life - relative horizontal - as well as other fields such as social, economy, politics , health, culture and so on. Dawam Rahardjo, one of the leading figures of Islamic and Modern Economics, has a view and activity in the field of social economic transformation of dakwah focused on four points (Islamic Economy, Main Society, Zakat and Islamic Self-Help and Work Ethic in Islam), each peeled deeply and applicative, which is his view and experience. Nevertheless each view is inseparable from the advantages and disadvantages

Moderate is the original character of Islam, including Islam of Indonesia. Islam of Indonesia has been living harmony in the life of a nation, religious, although in a different perspective, interpretation and point of view. But everything is still reasonable limits and dynamic. Moderate Islam is suddenly threatened after the development of social media and online media that can be accessed easily and cheaply. Especially after the emergence of groups that spread the hoax, hate speech and SARA (ethnicity, religion, race, and inter-group relations) sentiment. The group is developed a new perspective that tends to be radical, scripturalist and rigid. Worse, they use religion as a weapon just for his political interests in the name of da'wâh and jihâd. Here is a big challenge for the existence of moderate Islam in Indonesia

Cet article propose une relecture de discours recueillis auprès de guérisseurs et de croyants, portant sur la religion à la lumière de la sexualité, peu évoquée à Madagascar (qu'elle soit factuelle ou symbolique, dans le cas d'alliance maritale Homme/entité). L'enquête de terrain permet de saisir les articulations entre religion et sexualité dans les salles de soins des devins-guérisseurs et montre comment les devins-guérisseurs, les croyants et/ou les malades rencontrés sur ce terrain de recherche mené dans la région betsileo, au Sud des Hautes Terres centrales de l'île, composent leurs discours sur la sexualité en contexte religieux et face à l'ethnologue. La sexualité rencontre le religieux à la fois par le biais d'alliances ou de filiation, comme cause de la consultation, ou encore, peut être passée sous silence, voire détournée par la plaisanterie.

Weber's claim that Calvinism eliminated magic from the world, inserted into The Protestant Ethic in 1920 and arising out of research reported in The Sociology of Religion, entails a sociological but also a theological proposition identified in this article. Weber's conceptualization of magic permits his examination of the economic ethics of the world religions. Non-European cases, including China, are examined by Weber to confirm his Protestant Ethic argument regarding modern capitalism. He holds that Confucian rationality, associated with bureaucratic order, is compromised by its tolerance of magic. Weber contrasts this with the Calvinist rejection of magic. Weber's claims regarding Calvinist demagicalization are made without regard to the Reformation Calvinist obsession with satanic witchcraft, in which the efficacy of magic is accepted as real. The distance between Calvinism and Confucianism, essential to Weber's argument, is thus narrowed.

Studies on the relationship between social class and religion tend to highlight the demographic dimension of class, but neglect its symbolic dimension. By addressing the symbolic dimensions through a Bourdieuian approach, this article contends that religious tastes and styles can be employed as class markers within the sphere of religion. A case study on Argentinean Pentecostalism and in-depth analysis of a lower and middle class church illustrate how symbolic class differences are cultivated in the form of distinctive religious styles. While the lower class church displays a style marked by emotional expressiveness and the search for life improvement through spiritual practices, the middle class church performs a sober and calm style of Pentecostalism. The study highlights the role of styles in the reproduction of class boundaries, while shedding a critical light on the importance of tastes.

La laïcité est devenue en France un marqueur identitaire, une religion civile hostile à l'expression de l'appartenance religieuse dans la sphère publique. Cette douloureuse réalité impose de rappeler sa véritable signification, laquelle concilie neutralité de l'État et liberté de religion. Aussi la tolérance, dont les effets vertueux sont trop souvent ignorés, doit-elle être comprise comme un complément indispensable à la laïcité. Cette approche, à l'opposé de l'identitarisme délétère, trouvera tout son sens dans un cadre cosmopolitique, le cosmopolitisme étant ici compris comme un principe de désappropriation par rapport aux communautés effectives. Cette opération de l'intelligence nous permet de nous représenter notre appartenance comme l'une des appartenances possibles parmi une infinité d'autres. C'est dans ces conditions que la laïcité pourra redevenir un outil d'émancipation et non un marqueur identitaire mortifère.

The study aimed to get empirical evidence about the influence of competence, organizational culture and leadership styles on the effectiveness of internal control systems of the Government Goods/Services Procurements in the Ministry of Religion of Bali. The entire work units in the Ministry of Religion were taken as the study population. The sampling technique used purposive sample. The number of samples was 43 procurement officials. The analysis used was the multiple linear regression. The research proves that: (1) Competence positively influenced on the effectiveness of internal control systems of government goods/services procurement; (2) Organizational culture positively influenced on the effectiveness of the internal control system of procurement of government goods/services; and (3) style of leadership positively influenced on the effectiveness of internal control systems of procurement of government goods/services.

Zentrales Thema dieser Studie ist die Frage, wie die islamische Staatenwelt mit dem Pluralismus in ihrer eigenen Religion umgeht. Die meisten Länder haben erst mit ihrer staatlichen Unabhängigkeit in der zweiten Hälfte des 20. Jahrhundert das religiöse Recht der weltlichen Gesetzgebung unterstellt. Dadurch wurden aus Untertanen unterschiedlicher Konfessionen und islamischer Glaubensrichtungen gleichberechtigte Staatsbürger. Die Verstaatlichung der islamischen Institutionen legitimiert die Regierungen allerdings zur Kontrolle über religiöse Doktrinen. So entstanden neben den klassischen Rechtsschulen nationale Varianten islamischer Glaubenslehren. Während Angehörige anderer Religionen teils Minderheitenrechte besitzen, wird die Vielfalt islamischer Lehrmeinungen von den Staaten selbst kaum anerkannt. Dieses Defizit nutzen islamistische Akteure wie Muslimbrüder oder Ennahdah, um sich als Opfer staatlicher Religionsbehörden darzustellen. Dabei zeigen sie selbst noch weniger Toleranz gegenüber dem religiösen Pluarlismus. Denn sie lehnen regionale und nationale Traditionen des Islam ab und wollen das religiöse Recht (Scharia) auf seine Ursprünge zurückführen (Salafismus, Wahhabismus). Die Anfänge islamischen Rechts lassen sich nur vage rekonstruieren, weshalb salafistische oder wahhabitische Doktrinen ebenfalls auf Interpretationen angewiesen sind. Der verstärkte Kampf um die Deutungshoheit im Islam kann nur gelöst werden, indem die Staaten den verschiedenen Glaubensrichtungen mit Toleranz begegnen und diese im Rahmen ihrer nationalen Gesetzgebung anerkennen. Den normativen Rahmen hierfür bilden die UN-Menschenrechtsdokumente wie die Anti-Rassismus-Konvention (1969), mit deren Unterzeichnung sich viele islamische Länder auch der Religionsfreiheit verschrieben haben.

Every ethnic in Indonesia have an unique local wisdom. This local wisdom is usually used to resolve any problems or conflicts. And most conflict that have happened in Indonesia is SARA. SARA is an acronym for suku (ethnict), agama (religion), ras (race), dan antar golongan (amongst group community). From social economic problem, cultural, religion, or even political problem such as election of head village and presidential election in Indonesia is related to SARA conflict. Local wisdom is every values, norms, rules, that live in society. This local wisdom binds people and become the way of life in society. This paper would try to contribute how local wisdom have significant role to build social harmony in society. And all datas that have been collected for this paper are the collection of research from all over Indonesia to build harmony based on local wisdom.

Taking into account the specific contexts and cultural specificities lends different meanings to categories like 'atheists', 'agnostics' and 'materialists', this ethnographic discussion of scientists shows the limitations of Western atheism to capture the everyday life of Indian scientists. The article argues that Indian atheism(s) need not be, nor is it actually, identical with the brands of Western atheism. By trusting ethnographic data, we see that atheistic scientists called themselves atheists even while accepting that their lifestyle is very much a part of tradition and religion. For them, following the lifestyle of a religion is not antithetical to atheism. The study of atheism and rationality should not be just a simple-minded attempt to find Western parallels. We need to acknowledge the locations while studying atheism(s) and unbelief.

There has been a tendency since the time of initial excavation of Mohenjo-daro by John Marshall to apply some familiar notions about early religions to the finds at Harappan sites, so that clay figurines of women found in various domestic structures were taken to represent the seemingly universal 'Mother Goddess'. We are now learning that bronze-age 'religions' could have assumed immensely varied forms of ritual, belief and physical representations. There could have been varieties of shamanistic or other forms of ritual to ward off evil spirits or sources of harm. The female clay figurines were, therefore, likely to have been home-made representations of women of the house kept to ward off evil forces, rather than being idols of the Mother Goddess, as has been so far largely accepted.

Recent studies have seen religious observance as inherently related to available communication technologies. This study follows this thrust but complements the focus on religious praxis with a look at media theology—the ideological dimension of the religion and media nexus. It traces three distinct facets of media theology: the way religious sensibilities affect how we create, shape, apply, and establish a relationship with media technologies; how media technologies serve as tools for grasping aspects of theology; and finally, how media use can launch mental and existential religious experiences. The study's orientation is historical, charting the development of the relationship between media technologies and the religious mind in the Abrahamic religions from the biblical media of fire and cloud through script and electric communications and all the way to the Internet.

Las partidas sacramentales y los matrimonios secretos -admitidos por la Iglesia Católica-revelan la existencia de casos desconocidos en la formación de la sociedad. Motivaciones de consanguinidad directa y concubinatos, disparidad de linaje, de religión, y falta de permisos de las autoridades a funcionarios de la administración de indias, y a militares para que pudieran casarse, son algunos ejemplos analizados para Buenos Aires e Hispanoamérica durante el siglo XVIII. ; Marriage certificates and secret marriages –recognized by the Catholic Church- reveal the existence of unknown cases in the formation of society. Dispensations granted for marriages of direct kinship or concubinage, differences of pedigree or religion, or for officials of the administration of the Indies or military men lacking marriage permits, are some of the examples analyzed herein for Buenos Aires and Spanish America in the 18th century.

Abstract The article presents the folklorist, essayist, journalist and anthropologist Edison Carneiro (1912-1972) and situates him among the "lineages" or intellectual affiliations in the context of studies on Afro-Brazilian religious groups. Describing the life of Edison Carneiro, his relationship with American anthropologist Ruth Landes and his participation in the folkloric movement, I look to situate Carneiro among the various intellectual trends found within the study of Afro-Brazilian religions. I argue that the author occupied an ambiguous position in terms of the African presence in the constitution of Afro-Brazilian religions, showing close proximities to Ruth Landes, Franklin Frazier, Ruth Benedict, Donald Pierson and Robert Park on the one hand, and Melville Herskovitz, Roger Bastide and Arthur Ramos on the other. Carneiro's studies of Candomblé de Caboclo express this double bind.

ABSTRACTIn theorizing the relationship between Christianity (or religion) and anthropology, scholars have often emphasized the "incommensurability," tension, or distance between two seemingly opposed epistemological frameworks. In this article, I take the case of Billy Graham, one of the most famous Christian leaders of the 20th century, as well as an undergraduate anthropology major, to illustrate how anthropology was imagined to serve Christian purposes, defined by the theological categories of religion. In the modernist Christianity of Graham's 20th‐century evangelicalism, anthropology could be comfortably subsumed under Christian categories. Rather than seeing anthropology, or any science, as being a product of, or coterminous with, secularism, Graham, and his college professors before him, understood anthropology to be fully amenable to Christian uses, so long as secular or atheistic influences were expunged. [Christianity, evangelicalism, secularism, science, race]