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Many recent works on Muslim societies have pointed to the development of 'de-culturalization' and 'purification' of Islamic practices. Instead, by exploring architectural designs, preaching activities, cultural celebrations, social participations and everyday practices, this book describes and analyses the formation and contestation of Chinese Muslim cultural identities in today's Indonesia. Chinese Muslim leaders strategically promote their unique identities by rearticulating their histories and cultivating ties with Muslims in China. Yet, their intentional mixing of Chineseness and Islam does not reflect all aspects of the multilayered and multifaceted identities of ordinary Chinese Muslims – there is not a single 'Chinese way of being Muslim' in Indonesia. Moreover, the assertion of Chinese identity and Islamic religiosity does not necessarily imply racial segregation and religious exclusion, but can act against them. The study thus helps us to understand better the cultural politics of Muslim and Chinese identities in Indonesia, and gives insights into the possibilities and limitations of ethnic and religious cosmopolitanism in contemporary societies.

The dynamics of transitional justice have been shifting, in the past decade, from democratization towards a more reconciliation/truth approach. Many scholars have underlined a connection between the concept of reconciliation and that of Christian forgiveness. Some case studies do indicate that there may be a strong link between these two concepts (South Africa's Truth and Reconciliation Commission is probably the most well known example). Nonetheless a number of more recent analysis, such as those dealing with Timor East and the Moroccan IER (Instance Equité et Réconciliation) seem to indicate that reconciliation is neither solely linked with Christian forgiveness nor is a solely religious concept. On the one hand the Timor East experience demonstrates that reconciliation is well known as a process even within other religious experiences and is, often, the outcome of a restitution/compensation process, properly ritualized to guarantee a local acknowledgment .On the other hand the Moroccan experience shows that reconciliation can have a more universal value, without any religious aspects. Furthermore reconciliation is a goal that can be achieved through a well structured legal and social reform and through acknowledgment of the past and compensation for victims. These different experiences may indicate that reconciliation, within transitional justice, may be very different from forgiveness, given the intensity and the high number of individuals involved; therefore defining the reconciliation process as a long term goal of a transitional society which can be obtained through a well defined political and juridical, or quasi juridical, plan and which aim is to guarantee a peaceful coexistence within society more than a personal and interior process like forgiveness. Certainly what we are witnessing today is a broad de-secularization of the transitional justice phenomena due to the increasing number of societies which choose local and traditional rituals/values to achieve reconciliation. Part I of this work concentrates on giving a definition of transitional justice, and its evolution, particularly engaging the issues arisen with the application of new instruments such as truth commissions. Part II concentrates on the religious elements of the Community Reconciliation Process (CRP), and how the traditional values influenced the out come: the importance given to the lisan, a traditional religion, which was the basis for the creation of the CRP and the meta-legal basis for the rituals implemented during the hearings. Furthermore it studies the South African experience, from the perspective of religious faith and religious actors, taking into consideration the role played in the creation and works of the Truth and Reconciliation Commission: from the concept of Ubuntu, which played a role in the provisional constitution and therefore in the creation of the Commission; to the importance of forgiveness, constantly indicated as the principal instrument by the president of the commission Archbishop Desmond Tutu. Part III deals with the Moroccan commission (IER) is taken in exam, as a third secular process towards reconciliation: the focus of the commission on human rights and reparation as only mean to obtain reconciliation and social stability. The final part, the conclusions, tries to identify if forgiveness is a universal concept or has a different meaning for different religions. If so, can there be a general instrument for transitional justice which focuses on forgiveness or, maybe, can religions, through their own definition of such concept, influence a transition towards those mechanism of reconciliation best suited for the local traditions.

The policy on Independent Learning was established by the Indonesian government to promote teacher performance in midst of disruption in the educational aspect during this COVID-19 pandemic. However, teachers may not share the same perspective related to the policy. This study aims to examine Islamic Religious Education (IRE) teachers' perspectives on Independent Learning policy. The research participants were IRE teachers who passed the 2019 In-service Teacher Profession Training Program at a State Islamic University in East Java, Indonesia. The mix-method research design with a qualitative-quantitative sequential exploratory analysis was used in this study. Qualitative data were obtained through telephone interviews, non-participant observations, and investigative documentary tracing, while quantitative data were obtained through a survey using online questionnaires. The collected data were analyzed using the descriptive qualitative phenomenological technique and descriptive statistics. The findings show that the increase in the use of mobile learning by IRE teachers is an implication of the disruption leading to the mobilization of the educational sector to approach the Independent Learning policy based on performances in three perspectives. First, the policy is considered a critique of traditional educational practices. Second, the policy serves as a space for independence with rules and regulations that are more open for students and schools. Third, the policy is an effort to free education from social and political pressures and restraints. This study provides a new understanding of the philosophical inter-connection in teachers' perceptions to the practice of distant learning implementation based on informational technology.

This book explores specific problems related to the phenomenon of the Arab Spring in North Africa. These topics include sexual minorities, youth, and gender issues, as well as broader themes covering the ideological, social, political, and religious backgrounds of the Arab Spring.

Historians have long been aware that the encounter with Europeans affected all aspects of Native American life. But were Indians the only ones changed by these cross-cultural meetings? Might the newcomers' ways, including their religious beliefs and practices, have also been altered amid their myriad contacts with native peoples? In Encounters of the Spirit, Richard W. Pointer takes up these intriguing questions in an innovative study of the religious encounter between Indians and Euro-Americans in early

"The Tibetans provides a comprehensive introduction to this land, orienting the reader to the Tibetan geographical region and its inhabitants. Topics treated here include Tibetan religious and political history, together with major aspects of Tibetan culture: social institutions, religious and philosophical traditions, literature and the arts. A concluding chapter discusses the fragile position of Tibetan civilization in the modern world, surveying events that have transpired since Tibet's incorporation into the People's Republic of China."--BOOK JACKET

AbstractDespite its considerable intellectual interest and great social relevance, religion has been neglected by contemporary developmental psychologists. But in the last few years, there has been an emerging body of research exploring children's grasp of certain universal religious ideas. Some recent findings suggest that two foundational aspects of religious belief – belief in mind–body dualism, and belief in divine agents – come naturally to young children. This research is briefly reviewed, and some future directions are discussed.

Статья посвящена анализу произведений Платона «О государстве» и «Законы», в результате чего становится понятно, что для мыслителя представляло собой идеальное государство с политической и правовой точек зрения. Рассмотрены такие аспекты его учения, как форма идеального государства, политический и правовой строй, социальное устройство общества, культурные и религиозные аспекты его организации, личность в идеальном государстве. Авторы приходят к выводу о том, что труды греческого философа сохранили актуальность до настоящего времени, поскольку основные идеи, сформулированные Платоном, позднее принимали, развивали и дорабатывали множество ученых, мыслителей, писателей разных исторических эпох. Вопрос наилучшего общественного, политического и правового устройства остается открытым на протяжении истории человечества, и ответ на него еще предстоит найти. Именно благодаря великим мыслителям, философам прошлого ученые могут говорить и спорить сегодня о понятии правового государства, законах, справедливости, политике и т. д. Подчеркивается, что в сочинениях Платона содержится множество готовых к рецепции российским правом положений, в частности мыслитель сформулировал современный принцип нерушимости и общеобязательности закона как условия гармонии в обществе. ; The article is devoted to the analysis of Plato's works «On the State» and «Laws», as a result of which it becomes clear what an ideal state from a political and legal point of view was for the thinker. Such aspects of his teachings as the form of an ideal state, the political and legal system, the social structure of society, the cultural and religious aspects of his organization, the personality in an ideal state are considered. The authors conclude that the works of the Greek philosopher have remained relevant to the present, since the main ideas formulated by Plato later adopted, developed and finalized many scientists, thinkers, writers of different historical eras. The question of the best social, political and legal order has remained open throughout human history, and the answer remains to be found. It is thanks to great thinkers, philosophers of the past that scientists can talk and argue today about the concept of the right state, laws, justice, politics, etc. It is emphasized that Plato's writings contain many provisions ready for acceptance by Russian law, in particular, the thinker formulated the modern principle of inviolability and general obligation of the law as a condition of harmony in society.

Frontmatter -- Contents -- List of Illustrations -- Note on Language -- Acknowledgments -- Introduction -- Chapter 1: All That Endures from Past to Present Temporality, Sectarianism, and a "Return" to Wartime in Lebanon -- Chapter 2: Permanently Temporary Constructing "Armenianness" through Informal Property Regimes -- Chapter 3: Building the Networks NGOs, Gender, and "Community" -- Chapter 4: From Shirkets to Bankas Credit, Lending, and the Narrowing of Networks -- Chapter 5: The Eyes of Odars City-to- City Collaborations and Transnational Reach -- Conclusion Far More Dangerous Times -- Notes -- References -- Index

This study aimed to find out the implementation and supporting and inhibiting factors of the Family Service Center Sakinah Program at Religious Affairs Office (KUA) Somba Opu Sub-District, Gowa Regency . This study used qualitative research with descriptive type. The data was collected and then analyzed based on indicators. The results showed that the Sakinah program put the headman as the vanguard. In the interpretation aspect, it showed that the technical guidance given in accordance with the technical guidelines for the Sakinah heritage program. Then, application aspects showed a program focused on family resilience. The supporting factor was human resources qualified and supported from the central government while the inhibiting factor were close minded and less awareness about the importance of this program. Keywords: Implementation, Service, Religious Affairs Office (KUA).

Globalisation and post-colonialism have created new religio-cultural geographies and articulations in many countries. Many aspects of Hindu religion have been transnationally stretched and (re)enacted within new migrant and diasporic spaces, in turn reshaping and somewhat changing how ritual and religious enactments come to be enunciated. This article focuses on the yajna as a plastic and symbolic resource that is enacted in a transnational context and within new idioms and vocabularies of religious expression. The article engages with Lubin's (2001) thesis that the 'public' and visible aspect of yajna functions as a civic 'spectacle' and probes the performance element of this so-called 'spectacle', and looks at how it becomes re-ritualised and re-enacted to fit the contemporary needs of transnational and diasporic Hindu communities.

This seminar has dwelt, in the papers presented, on general—universal if you will—aspects of the ethical dilemmas of violence, revolution, and reform. I want to address myself to the personal problems involved in the ethical response to these same issues. I am not a theologian and therefore cannot speak with authority on the religious, at least the doctrinal, aspects of that ethical response. For me personally, the touchstone of any religion is not its revelations but its ethical teachings. I therefore see no essential difference between the religious and the ethical response to the questions of violence, revolution, and reform. Thus, I can speak to you only as what I am: an historian whose outlook upon revolution.has been determined by the study of history and by living in this revolutionary age.

AbstractIn this paper, I want to focus on some aspects of the political process in India that have an impact on the treatment of religious minorities. Much of the discussion on multicultural jurisdictions deals with differentiated citizenship rights that allow religious groups to maintain their normative universe. This literature shows the tensions surrounding individual and group rights. I want to approach the question of religious freedom from a rather different angle. I want to first focus on the protection of bare life in the face of religious violence and then examine the issue of conversion from one religion to another. The issues of human security and conversion are linked in India, since Hindu nationalists see Muslims as forcibly converted Hindus who should be reconverted. To highlight the importance of majoritarian nationalism rather than political systems in the treatment of religious minorities, I offer a brief comparison with China.