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Based on two studies with Bosniak and Croatian students in Bosnia and Herzegovina, this paper analyzes the effects of religiosity on intergroup forgiveness and reconciliation. Both Christianity and Islam advance forgiveness and reconciliation as one of the major moral imperatives. Previous studies also indicate that religiosity can increase readiness to grant forgiveness on the inter-personal level and facilitate rapprochement. When it comes to inter-group level, prescripts of religious piety often conflict with norms of group solidarity and care. Another set of research suggests that religion obstructs conflict transformation due to the dogmatic reasoning it promotes, including reframing of immanent disputes in transcendental (and thus non-negotiable) terms. This study initially tested whether adding religious symbols to conflict narratives impacts prosocial attitudes of respondents and came with negative results. In other words, adding religious codes to already known narratives about conflicts did not have a significant impact on participants' attitudes. In a subsequent SEM analysis, it was found that religiosity in both groups is strongly correlated with group-centricity, which negatively mediates its relationship with both forgiveness and reconciliation. We conclude that collectivistic forms of religiosity that privilege ingroup solidarity might have negative effects on intergroup forgiveness and reconciliation in post-conflict settings.

Based on two studies with Bosniak and Croatian students in Bosnia and Herzegovina, this paper analyzes the effects of religiosity on intergroup forgiveness and reconciliation. Both Christianity and Islam advance forgiveness and reconciliation as one of the major moral imperatives. Previous studies also indicate that religiosity can increase readiness to grant forgiveness on the inter-personal level and facilitate rapprochement. When it comes to inter-group level, prescripts of religious piety often conflict with norms of group solidarity and care. Another set of research suggests that religion obstructs conflict transformation due to the dogmatic reasoning it promotes, including reframing of immanent disputes in transcendental (and thus non-negotiable) terms. This study initially tested whether adding religious symbols to conflict narratives impacts prosocial attitudes of respondents and came with negative results. In other words, adding religious codes to already known narratives about conflicts did not have a significant impact on participants' attitudes. In a subsequent SEM analysis, it was found that religiosity in both groups is strongly correlated with group-centricity, which negatively mediates its relationship with both forgiveness and reconciliation. We conclude that collectivistic forms of religiosity that privilege ingroup solidarity might have negative effects on intergroup forgiveness and reconciliation in post-conflict settings.

Articles of pacification tendered to the Huguenots by the King and to the delegates meeting at the Estates General of Blois in 1576. The King granted a few concessions of the freedom of worship, etc., but affirmed Catholicism as the national religion. ; Electronic reproduction; 57 p. [1] p. ; 15 cm (8vo)

Further interpretation concerning the Edict of Pacification of 29 March 1562. This specific interpretation restricted the practice of the protestant religion to the individual's own private home, and not in a public meeting place. "Donne à Paris, le quatorzieme iour de Decembre, l'an de grace mil cinq cens soixante trois." ; Electronic reproduction; [24] p. ; 16 cm. (8vo).

XXIX leaves ; Printer's name from colophon. ; Running title reads: Anno XXXI. Henrici octaui. ; In this edition, title page, line 6 has: France--STC. ; Reproduction of original in the Cambridge University Library, Cambridge, England.

The Crown declares, on the same day as it outlawed Protestantism, that no Huguenot can serve in government. ; Electronic reproduction; [14] p. ; 16 cm. (4to)

William I, Prince of Orange responds to a request of King Henry III, brought to him by the Sieur de Villequier, ambassador of Henry III. Henry asked William to never recognize any religion other than the Catholic Church. William responds that he would like nothing more, but that there are many good people who see the Protestant religion as a way to reform the Catholic. ; Electronic reproduction; 18 p. ; 17 cm (4to)

Denunciation of the Huguenots whose military plans to seize Paris have been detected. Under the guise of their false religion they have aspired to take over France. Tirade against their faith and political aspirations. ; Electronic reproduction; 35 p. ; 16 cm.

Comprehensive analysis of the French political situation since the Treaty of Pacification, May 1576, known as the Peace of Monsieur, which granted freedom of worship save within two leagues of Paris. The peace was short-lived and conflict between Huguenot and Catholic was thereafter renewed. Refers to the ascendancy of Henry, Duc de Guise and the role of Henry of Navarre. ; Electronic reproduction; 95 p. ; 17 cm.

Speech given before Henry III at the meeting of the Estates General in January, 1577. Here, Pierre d'Epinac, Archbishop of Lyon, outlines three things which are needed to maintain any republic. The first is religion. France cannot tolerate being divided by false doctrines of Protestantism. He also expounds on civil and military police, and public finance. ; Electronic reproduction; [35] p. ; 16 cm.

BYU owns two variant copies of this pamphlet. Speech given before Henry III at the meeting of the Estates General in January, 1577. Here, Pierre d'Epinac, Archbishop of Lyon, outlines three things which are needed to maintain any republic. The first is religion. France cannot tolerate being divided by false doctrines of Protestantism. He also expounds on civil and military police, and public finance. ; Electronic reproduction; 72 p. ; 17 cm (4to)

ABSTRACT Human life is increasingly developing, making demands for fulfilment of needs are also growing. Likewise with the clothing needs used. Nowadays the use of one's clothing shifts into a lifestyle that cannot be separated from it. This condition can benefit the market to make it an opportunity. This happens in Indonesia, where the country whose population is the largest Moslem religion up to 85% of the total population has a fashion style that is influenced by the beliefs adopted by Islam. This fashion industry has an important role as a contributor to improving the economy. The development of the domestic Muslim fashion industry will be able to answer domestic to international market demand if it can formulate strategies in answering the challenges that exist. In this case the actors who play a role in the Muslim Fashion Industry must have a reliable strategy that can improve the development of the Muslim Fashion Industry. This development has also become the main focus of the Indonesian government where it has a target that makes Indonesia the World Muslim Fashion Qibla in 2020. By utilizing the wealth of Indonesian Human Resources, Nature and Culture, Indonesia will be able to reach its dreams. The impact that will be felt in achieving this target is very large, such as increasing economic productivity, increasing employment opportunities, national income and the role of Indonesia in the development of world Muslim fashion.

Regulations governing Huguenot practices. The regulations deal with possessions, meeting places, assemblies, etc. "Do-né à sainct Germain en Laye, le dixseptiesme iour de Ianuier, l'an de grace mil cinq cens soixãte & vn." ; Electronic reproduction; [22] p. ; 16 cm. (8vo)

APPROVED ; The work which follows examines the process by which private actors in the digital market are redefining fundamental rights through their contractual terms and practical operation. The argument is allied to works which consider ?digital constitutionalism,? the idea that private actors in the digital market are increasingly displaying constitutional features through their contractual terms and documents. Unlike a majority of work in the area of digital constitutionalism the work does not argue that private actors setting rights based standards represents a positive development. Rather, the work argues that private actors, through their re-definition of public, normative standards are generating a body of rules and practices which have displaced democratically decided rights standards with negative consequences for individual autonomy and the Rule of Law. The work argues that this process has been enabled by three features of EU law and policy. The first is an approach of functional equivalence to laws governing the digital market. In accordance with this approach the digital market has been treated as equivalent to traditional markets and its participants are viewed as requiring no additional or supplementary protections or regulations. Of particular significance in functionally equivalent attitudes to the digital market is the Union?s deference to freedom of contract as part of an ordoliberal attitude to market regulation. While this attitude is now beginning to erode (to some extent) in the context of data protection it remains the dominant regulatory approach of the European Union in the digital market. The second feature, not unrelated to the first, is the Union?s preference for economic rather than socially orientated standards and protections in it policies as well as its secondary laws. As part of this preference, when fundamental rights cross the Rubicon from vertically enforced constitutional protections to horizontally enforceable legislative ones their content is transmuted in a manner which favours their economic over socially oriented aspects. The third feature, is what is referred to within the work as the Union?s brittle constitutionalism ? that is the Union?s hesitant and incomplete articulation of and commitment to rights enforcement. This feature is the result in part of the Union?s ambiguous and at times hostile attitude to the development of fundamental rights policy. The work examines the impact of these trends and the rise of private policy they have generated on the rights to privacy and property under the Charter of Fundamental Rights.