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The central idea of this paper is to describe and analyze certain practices of Buddhism among the Monpas of Tawang region. Beginning with a description, the paper would proceed to analyze the continuance of the practices and its linkages with the larger society. Tawang emerges in history with the rise of the institution of Dalai Lama in Tibet and the 6th Dalai Lama, Rechen Tshangyang Gyatso,(1683-1707) hailing from Tawang, played an instrumental role in putting Tawang on the religious map of Tibet. The Monpa societies evinced the powerful cultural impact of Tibetan Mahayana Buddhism in its lamaistic form. The monastery was not only for learning but also the centre of Buddhist morality and culture and it has worked as a symbol of peace and unity towards the Tawang Monpas. The attention and need for the study arise with the religion of this region, which played a unique and vital role in the religious life of its people. In addition to religion, which is by and largely influenced by the Mahayana Buddhism, the paper will also focus on the political, economic and socio-cultural aspects before and after the transition from tradition to modernity.

ObjectiveThis study examines whether support for transracial adoption (TRA) among evangelical Protestants and Catholics is uniquely tied to their cultural and political opposition to abortion. Mainline Protestants, persons of other religious faiths, and the religiously unaffiliated are used as comparison groups, and support for same‐sex adoption is used as a comparison issue.MethodData are taken from the 2005 Baylor Religion Survey. I estimate logistic regression models to examine the link between support for TRA and abortion attitudes across all five groups considered, net of relevant sociodemographic and ideological factors.ResultsFor evangelicals and Catholics, opposition to abortion under any circumstance has a positive net effect on their support for TRA. However, opposition to abortion does not predict support for TRA among mainline Protestants, adherents to other religions, or the unaffiliated. Support for same‐sex adoption is a strong predictor of support for TRA across all groups.ConclusionAn interesting paradox is thus observed in that evangelicals and Catholics who support TRA are more socially progressive on most other issues (younger, more racially tolerant, support same‐sex adoption), except in their views toward abortion. On this issue, they are more conservative.

This article employs the research paradigm of historical ecology to investigate the spread and development of early Buddhism in the Khorat Plateau during the Dvaravati period. The movement of this religion into the region was largely determined by preexisting settlement patterns, with moated sites being particularly important. The arrival of Buddhism also introduced monumental architecture and a definable art style. These moated settlements were dependent on large-scale river systems such as the Mun and Chi, particularly in regard to water management, agriculture, transport, and communication. A study of the distribution of sema stones also provides evidence for the spread of Buddhism, while Buddha images carved into rock faces on mountaintops and evidence for rock shelters illustrate that the tradition of forest monks was functioning alongside the more established urban monasticism. The relationship between Buddhism and society is explored, illustrating how the arrival of this religion resulted in new cognitive and physical conceptions of the landscape best demonstrated by changes in settlement planning. Finally, it is shown that Buddhism did not function outside of society but existed in an interdependent relationship with both the lay community and local rulers, with patronage being granted in return for not only spiritual guidance but political legitimization.

Malaysia has ratified neither the 1951 Refugee Convention nor the 1967 Protocol Relating to the Status of Refugees. Accordingly, refugees in Malaysia are not accorded legal status and, like other irregular migrants, face arrest, detention, and basic human rights violations on a daily basis. This Article argues that invoking the importance of asylum in Islam (Malaysia's "official religion" according to the Federal Constitution) will provoke moral sensibilities and inspire legal reform of Malaysia's refugee rights protection framework, given the aggrandized role of Islam in Malaysian politics and public law, which now extends beyond the syariah (Islamic law) jurisdiction. This Article then considers whether the court is the most appropriate forum for such advocacy: it proposes a constitutional litigation strategy, analyzes Malaysia's constitutional jurisprudence, and examines the larger implications of this litigation strategy in Malaysian society, especially regarding the religious freedom of Muslims who seek to renounce their Islamic faith. More broadly, this Malaysian case study supports a religious, rather than a secular model of human rights, and demonstrates why and when religion can be a force for, rather than an obstacle to, human rights. It also challenges the Vienna Declaration's claims that human rights are inalienable, universal, indivisible and inter-related.

Over half a billion Muslim women live in vastly different lands, cultures, societies, economies, and political systems. Yet, as Iranian scholar Mahnaz Afkhami points out, Muslim women's oppressions are similar due to gender-discrimination under Islamic Sharia laws and patriarchal doctrines that are exercised in the name of religion and culture. Pakistan has been a prime example of how religious fundamentalism and politicization of religion can transform a secular society into one held hostage by Islamic extremist doctrines and gender-specific laws. It is a cause for hope and celebration then that its progressive and secular elements, particularly educated, urban women, have continued to wage a struggle against discriminatory socio-political and religious practices through various artistic, political, and activist channels-thereby posing a continuing opposition and challenge to religious fundamentalists that use women as the prime targets for the imposition of their Islamic ideologies and identity. More recently, Pakistani independent women filmmakers have also joined the ranks of this oppositional force, thereby appropriating their right to wage a feminist jihad (struggle). In initiating an anti-fundamentalist cinema category, their cinematic contributions deserve to be recognized as part of a larger feminist agenda against gender discrimination and patriarchal domination.

This paper is an examination of a new turn in the practice of multiculturalism in India observed by legal and political theorists who have challenged the long-standing argument of multiculturalists that personal laws in India inhibit "gender-equalizing" changes. Recent literature on Muslim Personal Law points out that the demand placed by religion on women through the promulgation of the Muslim Women (Protection of Rights on Divorce) Act, 1986 has not meant an abridgment of the democratic rights of Muslim women. In recent scholarship this impugned law has been viewed as more salutary for women, as this codified Islamic law has prevented destitution of women more effectively than secular state law. By making an analysis of case law on the maintenance of divorced Muslim women in the High Courts and the Supreme Court of India, this paper examines the claim that the Muslim Women's Act is a gender-just personal law. It thereby examines how the Indian judiciary has balanced the demands of religion and gender justice in delivering judgments on maintenance for Muslim divorcees who are governed by their religious law after the enactment of the Muslim Women's Act in 1986. (Asien/GIGA)

Interfaith marriage is a form of marriage is performed by a pair of men and women who have different religious beliefs. Currently interfaith marriage is already banned by the government and the logic, in the se-religious marriages can be conflict and does not guarantee a successful marriage, let alone a different religion. Although conflict in marriage is not only caused by differences in belief, but it is very influential for the survival of marriage as the basis of different faiths will make all the difference. Although it is not easy to maintain interfaith marriage, but not a few marriages that last a long time despite the different religions. Effective communication will minimize the occurrence of conflict, so the marriage will last a long time. This study seeks to examine more deeply the Self Disclosure (Self Disclosure) In Johari Window Theory, Theory of Dialectical relations (Relational Dialectics), and symbolic interactionism (symbolic Interactionism). Further in-depth interviews with select speakers who have certain criteria as research subjects, by using descriptive qualitative research methods. Presentation of data is done as it is delivered in accordance informants as research subjects without manipulation. Then, the researchers interpret the data to describe the phenomenon that occurs in study subjects.

The development of religion and culture of Islam in Aceh at the time of Sultan Iskandar Muda is very exciting to be described, is due to Islam at that time became the main criterion in the course of both of the economic, political, social, and cultural. Attention sultan against the religion of Islam, encourage Islamic state of Aceh became a respected country. The majority bearers of Islamic culture brought by the traders and Islamization conducted peacefully. Aceh's heyday occurred during the sultanate Iskandar Muda. At the time of Iskandar Muda, Aceh experienced growth in all areas. Islam also affect the lives of the people of Aceh, namely the formation of social institutions. Persian-style mosque was established as a form of transformation of the power of Islam, was born ° Based Islamic customs such as religious rituals and patterns of behavior listed in Indigenous Natural Meukuta. Iskandar Muda Islamic period affects the development of Sufism, Shamsuddin is a developer understand Sufi wujuddiyah who got patronage of Sultan Iskandar Muda, the developers finally understand wujuddiyah was opposed by Nur ad-Din ar-Raniri Shamsuddin who consider teachings of Islam can be misleading. Keywords: Islam, Iskandar Muda, Islamic culture

Marta Hoyle has lived her entire life in the safety and security of the New Republic where she tries to live a life that is in accordance with The Book of Law and Faith. Her Radical parents put her under the government's constant scrutiny, and even though she's resided with her pious Aunt Grace for over five years, she finds herself in danger of being tried and eliminated as a Radical. When Marta receives a warning from a soldier of the danger in store, she decides to risk a visit to a Radical meeting in hopes of finding safety and protection there. Marta's journey brings her to question the government and church in which she so firmly believes and to decide if she will accept or reject its teachings. This is a dystopic text targeted at young-adults, which depicts a new government, religion, and society created from the remnants of the former United States of America after its collapse from nuclear war. The government uses its fictitious religion to control the populous and ensure order, but even though things may appear under control on the surface, there are pockets of resistors labeled "Radicals." They could be anyone.

From the end of the 19th century to the present, six political regimes followed one another in Germany: from the monarchy to the Weimar Republic, the national socialist dictatorship, the occupation by the allies after the Second World War, East Germany under Soviet influence, the new established capitalist West Germany and the reunified Germany (the "Berlin Republic" after 1990). Nevertheless, surprisingly enough, the structure of the German welfare state has shown a steady continuity over such a long span of time: Germany is a very prominent example of "path dependency" in matter of welfare state. This direction is characterized by a corporative stance in social policy and it involves economic associations, Unions, private welfare organizations and mainstream Churches as leading actors of this process. The article discusses whether or not the influence of religion is a cause for the distinct features of the German welfare state. It briefly draws on current analysis and a research project in Münster (Germany); it investigates the historical and ideological roots of the typical German welfare model, and the role religion played in that respect. Finally, it focuses upon the German welfare-state model from 1945 to the present.

This article will provide an account of research undertaken in relation to a single session on an MA in Social Work course, which featured a debate on the place of religion in social work. Research on the session was conducted through the use of two focus groups with participants and also through the use of a questionnaire completed by the whole student group immediately after the debate. Material from the research was presented in a workshop in the Seventh International Conference for Practice Learning and Field Education in Health and Social Work in York in July 2008. This article analyses excerpts from the debate itself, the focus groups and material from the questionnaire (appended).Whilst using a debate is an interesting starting point for addressing this topic it has both advantages and disadvantages as shall be seen. The article builds on Gregory and Holloway's (2005) work on the use of debates in social work education and also draws on a broader framework for social work education published recently by colleagues at the University of Sussex (Lefevre et al., 2008). The article highlights the lack of work published concerning how the topic of religion and spirituality is addressed in social work education and offers the debate as the start of a way forward.

Researchers have found recurring connections between shared marital religious involvement and improved marital stability functioning. However, researchers know little about the processes at work behind this connection. More specifically, there is a lack of data that addresses these issues in African American families, even though Black families tend to be involved in and influenced by religion. To address this paucity, in-depth, qualitative interviews were conducted with 60 married, African-American parents to explore the reported influence of faith in their personal, marital, and family lives. Using qualitative coding and analysis, researchers identified recurring concepts and key themes. In this chapter, six key themes relating to the interface between spiritual beliefs and Black families are presented. Those themes are: 1) "It's more than a religion, it's a relationship"; 2) "It's not a sacrifice…It's good stewardship"; 3) "Faith gets you through the rough times"; 4) "All things work together for good to them that love God"; 5) "Our last breath on earth is our first breath with Him"; and 6) "God ordained marriage and family." Rich qualitative data from the interviews that illustrate why these spiritual/religious beliefs are seen as valuable and meaningful are presented. Implications for practice and research are discussed.

The history of Jewish Nusantara in Indonesia is unclear whether Jewish came to Indonesia or otherwise. The fact that in Indonesia regulation, Judaism is not part of religions officially recognized by the state, add more suspicions that Judaism is not well accepted in Indonesia. In addition, Indonesia people, objectively, factually and historically speaking, have no much information about Judaism either in terms of religion, social, cultural and politics. In terms of academic studies, Historical and scientific record are not yet capable to explore much information about them. On one hand, the history of Judaism in Indonesia (Yahudi Nusantara) is academically and culturally limited. On the other hand, public discussion and debate relating to this topic — which tend to describe Jews historically and stereotypically — are rising and growing. This article aims to narrow the gap between both of two mentioned realities to explore historical existence of Jews in Indonesia. It will elucidate specific moments when Jews reality has been transforming and challenging in the context of Indonesian culture. Using this paradigm, the article perceives Jews as a dynamic and moving survival, like other realities. Therefore, this article intends to build good understanding of Judaism, in general, and Indonesian Jews in particular.

The history of Jewish Nusantara in Indonesia is unclear whether Jewish came to Indonesia or otherwise. The fact that in Indonesia regulation, Judaism is not part of religions officially recognized by the state, add more suspicions that Judaism is not well accepted in Indonesia. In addition, Indonesia people, objectively, factually and historically speaking, have no much information about Judaism either in terms of religion, social, cultural and politics. In terms of academic studies, Historical and scientific record are not yet capable to explore much information about them. On one hand, the history of Judaism in Indonesia (Yahudi Nusantara) is academically and culturally limited. On the other hand, public discussion and debate relating to this topic—which tend to describe Jews historically and stereotypically—are rising and growing. This article aims to narrow the gap between both of two mentioned realities to explore historical existence of Jews in Indonesia. It will elucidate specific moments when Jews reality has been transforming and challenging in the context of Indonesian culture. Using this paradigm, the article perceives Jews as a dynamic and moving survival, like other realities. Therefore, this article intends to build good understanding of Judaism, in general, and Indonesian Jews in particular.

In societal life not rarely experience of trouble of Kantibmas the including criminal in the middle of society as one of the way of accomplishment of requirement like robbing, stealing, threaten with weapon. Because of society citizen have stick habit do not impinge regulation of custom and religion. What share in teaching religion teaching and custom is Tuhapeut. At Recently role of this tuhapeut experience of resistance so that kriminal impress to go up sub-province of Simeulue. Problem of this research is how role of Tuhapeut in order to creating Harkamtibmas? Role Of Tuhapeut To Prevent Kriminal In Order To Creating Harkamtibmas: Result of research show society citizen do not entangle all tuhapeut in solving of the problem of in Countryside because of all Tuhapeut figure authority do not at epoch first, this happened because shifting value him civilization of human being, because of there are some all Tuhapeut have made many mistake in the middle of society, during the time do not be effective so its Organization, all Tuhapeut do not have strong authority only just public spirited so that in its performance impress justly to come from, this happened because less care attention him of governmental side in this case Lawcourt of SyariAh less effective socialize to society.