Suchergebnisse

Актуальность исследования связана со сложностью и неоднозначностью протекания процесса глобализации в религиозной сфере, а также потребностью в поиске новых методов исследования глобализации, которые не ограничиваются констатацией её объективности и амбивалентности, перечислением положительных и отрицательных сторон. Цель работы: обосновать применение системного подхода и теории социальных полей П. Бурьде для анализа глобализации в религиозном дискурсе. Методы исследования: системный и структурно-функциональный анализ социальных полей, с помощью которых выявлены области дискурса, различающиеся по целям акторов, социальным функциям и содержанию религиозного дискурса о глобализации. Результаты. Выявлены социальные поля, оказывающие наиболее существенное влияние на взаимоотношения религии и глобализации: поле религии, поле политики и массово-коммуникационное поле. Наиболее жесткое противостояние процессам глобализации на основе религиозного вероучения наблюдается в поле религии. В поле политики наблюдается тенденция к идеологизации религии. В этом поле отмечается высокий накал политической борьбы за символическую власть религиозных, политических и иных взглядов. В массово-коммуникационном поле заметны тенденция к упрощению и взаимозаменяемости религий, формирование «усредненной» экуменической религии или новых религиознопсихологических движений. ; The relevance of the research is related to the complexity and ambiguity of globalization in the religioussphere, as well as the need to search for new methods of globalization research, which are not limited to ascertaining its objectivity and ambivalence, transferring positive and negative sides. The aim of the work is tojustify the application of the system approach and P. Bourdieu theory of social fields for analysis of globalization in religious discourse. Methods. The system and structural-functional analysis of social fields used in thework allowed us to identify areas of discourse that differ in the aims of actors, social functions and the content of religious discourse about globalization. Results. The author has revealed the social fields that havethe most significant impact on the relationship between religion and globalization: the field of religion, thefield of politics and the mass communication field. The most severe opposition to globalization on the basis ofreligious dogma is observed in the field of religion. In the field of politics there is a tendency to ideologize religion. In this field there is a high intensity of political struggle for the symbolic power of religious, politicaland other views. In the mass-communication field there is a noticeable tendency towards simplification andinterchangeability of religions, the formation of an «average» ecumenical religion or new religiouspsychological movements.

New forms of manifestations of religious intentions in socio-political space have constituted themselves as markers of transformation in the contemporary socio-political coordinates. Revision of the dominant traditional linear approaches placed the focus of ideological and political discussions about the correspondence of stable and variable, traditional and modern in a religious prism. Emerging new configurations in the public and private spheres mark transformation of the traditional relations between religion, society and the state corresponding to the logic of the project of modernity and the paradigm of secularization and require new interpretation optics. The contours of the new designs are evident in the contexts of new challenges and threats related to global political risks of religious terrorism, loss of monopoly on the description of reality, including moral connotations in the understanding of progress of the principle of secularism, with the increased importance of religious and confessional identity, civilizational, local and personal-individual levels, forming the hierarchy of values that determines horizons of public and personal goal setting. The penetration of religious meanings in the political and social reality of various areas, their incorporation into ideological discourses of identity build a wide variety of interpretations in the extreme poles of which is religious outline of internal and external threats to social stability and understanding of religion as a resource of optimization of the political system. Institutional, axiological and ontological projection refracts the religious factor in Russian society in polyvalent and nonlinear ways, reflecting the multidirectional vectors of ongoing transformation. On the basis of sociological data of The Institute of Sociology, RAS, the given article analyzes a number of subjects, reflecting qualitatively new social relationships. The emphasis is on multi-scale conflicts, correlation between the secular and the religious in the coordinates of importance of the democracy attributes and social significance of religion, institutional and value aspects as well as the dominant ideas in the Russian society about the role of Church, religion and religious faith in human life and society. Growing importance of religious factors and religious identities in contemporary conditions, the incorporation of religious meanings in different spheres of society intersect with ' the needs of ensuring the unity of values and stabilization of the social system, as well as close attention to Russian civilization experience. Despite increased sensitivity of contemporary debates on the tragectory of political practices in Russia, the religious factor could be a factor of social cohesion, determining the search of new forms of relations between the state and religious organizations based on the challenges and needs of society and identifying the need for improving mechanisms and practices of state-confessional relations.

A sociedade israelense constitui um exemplo interessante de religião da política, ou seja, um exemplo de como a dimensão política de uma sociedade pode adquirir um aspecto religioso próprio, assumindo um caráter de sacralidade. No início da experiência sionista acentua-se em Israel a religião do trabalho, a construção de um calendário cívico, a formação de uma nova identidade nacional. A partir da metade dos anos 1970, outros fatores prevalecem: a memória da Shoah, a construção de lugares do martírio nacional, o mito da resistência até o último homem. Chama-se a atenção, neste ensaio, para os percursos de uma sociedade civil que sente a necessidade de reescrever os contornos de sua identidade e remodelar a memória pública, pensando em si mesma como comunidade nacional. ; Israeli society constitutes an interesting example of the religion of politics, that is, an example of how the political dimension of a society may acquire a religious aspect of its own and assume a sacred character. In the beginning of the Zionist experience, the religion of labor, the construction of a civic calendar and of a new national identity gained importance. From the mid 1970's on, other factors have prevailed. They are: memories from the Ha-Shoah, the construction of national martyrdom sites, and the myth of resistance until the last man. In this essay, the tracks taken by a civil society that feels the necessity of redefining the contours of its identity and remodeling its public memory, considering itself a national community, are emphasized.

The original forms of social organisation show the close interdependence between political and religious systems. The religious pregnancy attributed to the phenomenon of nationality is part of that scenery of genealogical proximity between the political and the religious. The founding myths through which nationalities legitimize and consecrate themselves are just one of the various ways of conferring religious dimension to the national reality. Being a creation of modern times, the national spirit follows and spreads at the same time that the process of secularization of the already been designated. ; As formas originárias de organização social mostram a estreita interdependência entre sistemas políticos e sistemas religiosos. A pregnância religiosa atribuída ao fenómeno da nacionalidade insere-se nesse cenário de proximidade genealógica do político e do teológico. Os mitos fundadores com que as nacionalidades se legitimam e sacralizam são apenas uma das várias maneiras de conferir dimensão religiosa à realidade nacional. Sendo uma criação dos tempos modernos, o espírito nacional acompanha e difunde-se ao mesmo tempo que se intensifica o processo de secularização da sociedade ocidental. Assume, de modo paradoxal, o estatuto de "Deus da Modernidade" como já foi designado.

The original forms of social organisation show the close interdependence between political and religious systems. The religious pregnancy attributed to the phenomenon of nationality is part of that scenery of genealogical proximity between the political and the religious. The founding myths through which nationalities legitimize and consecrate themselves are just one of the various ways of conferring religious dimension to the national reality. Being a creation of modern times, the national spirit follows and spreads at the same time that the process of secularization of the already been designated. ; As formas originárias de organização social mostram a estreita interdependência entre sistemas políticos e sistemas religiosos. A pregnância religiosa atribuída ao fenómeno da nacionalidade insere-se nesse cenário de proximidade genealógica do político e do teológico. Os mitos fundadores com que as nacionalidades se legitimam e sacralizam são apenas uma das várias maneiras de conferir dimensão religiosa à realidade nacional. Sendo uma criação dos tempos modernos, o espírito nacional acompanha e difunde-se ao mesmo tempo que se intensifica o processo de secularização da sociedade ocidental. Assume, de modo paradoxal, o estatuto de "Deus da Modernidade" como já foi designado.

The author aims to show that the forecasts of some theorists, philosophers and sociologists about the secularization and inevitable disappearance and marginalization of religion in the process of modernization of society, did not come true. Religion as a social institution has survived and has indicated its return to society and its importance not only for the individual but also for the collective consciousness and action. Deterministic frameworks of the processes of religious changes toward desecularization of society are the result of important changes in society itself: on the one hand the religious traditions acquire political significance and importance in the society, while on the other side they deprivatize faith and behavior of individuals, which can be considered as representing the crucial elements of the process of desecularization of society. These examples compelled the authors like David Martin and Peter Berger to review their theories about secularization of society during 1960s and 1970s, by presenting new ideas about desecularization of society or by limiting the theory of secularization to Western Europe countries only.

This article focuses on the role of Islam in the life of arabic countries. The consequences of revolutionary explosion of early 2011 for the fates of Egyptians, and specially for Copts who which confess Christianity in Egypt are shown. ; В статье на примере Египта освещается роль ислама в жизни арабских стран. Показаны последствия революционного взрыва в начале 2011 г. в Египте для судеб египтян и, в частности, коптов, исповедующих христианство.

Констатируется, что экстремизм связан с политическими амбициями обретения властных полномочий с помощью насилия. Такие амбиции могут присутствовать и в религии, особенно если она выдвигает универсалистские претензии. Утверждается, что религиозно-мотивированный экстремизм присутствует в движениях, для которых характерно представление о невозможности толерантного отношения к иным религиозным формам и воззрениям. Религиозный экстремизм, показательным примером которого сегодня является исламизм, ориентирован на установление теократии, а не политической диктатуры. Показано, что постоянно готовый к насилию религиозный экстремизм дрейфует в сторону религиозного терроризма, который представляет собой агрессивные насильственные действия против несогласных с экстремистами людей. Насилие служит достижению религиозных, политических или идеологических целей, а терроризм является средством оказания давления. ; Extremism is associated with the political ambitions of gaining power through violence. Such ambitions can also be present in religion, especially if it imposes universalist claims. There is religiously motivated extremism in the movements for which the conception of the impossibility of tolerant attitude to other religious forms and views is typical. Religious extremism, exemplified by Islamism today, is directed toward establishing a theocracy, not a political dictatorship. Constantly ready for violence, religious extremism is drifting towards religious terrorism, which is an aggressive violent act against people who disagree with extremists. Violence serves religious, political or ideological purposes, and terrorism is a mean of putting pressure.

Рассмотрены особенности политической институционализации религии обусловленные образованием и функционированием религиозных политических партий и общественных религиозно-националистических организаций. ; Розглянуто особливості політичної інституціоналізації релігії, що обумовлені утворенням та функціонуванням релігійних політичних партій і громадських релігійно-націоналістичних організацій. ; Peculiarities of political institutionalization of religion is due to the formation and functioning of the religious political parties and public religious-nationalist organizations.

The paper analyzes the regulatory protection of the rights of religious Russians. According to the results of the comparative historical and legal study, the author proves the redundancy of legal regulation of religion in the current legislation of the Russian Federation

The study of the relationship between politics and religion is important to understand the current society of Bangladesh. It is believed that the reason for the separation of the Indian subcontinent into two parts: India and Pakistan was a religious factor. East Bengal became part of Pakistan, called East Pakistan. In Pakistan Islam was the state religion, which was reflected in the entire social life of Bengalis. In East Pakistan, most of the people are Bengalis and speak in Bangla, culture, traditions and way of life were historically connected with the peoples of India. In Pakistan, the state language was Urdu. The authorities of west Pakistan pressed the people of East Pakistan to study Urdu in educational institutions, tried to ignore the Bangla language, limiting the activities of newspapers and radio, which caused discontent among the population. A considerable time in educational institutions was devoted to the study of religion. Many decisions of local authorities were adopted and executed on the behalf of Islam. The authorities of Pakistan suppressed the people with this policy by mass repressions. Particularly bloody repressions against the Bengali people were held in 1971. As a result of a popular uprising, armed struggle and the expulsion of troops, this part of Pakistan has become an independent country. In 1972, after the establishment of the People's Republic of Bangladesh, secularism became one of the fundamental principles of the Constitution of Bangladesh. The article analyzes the political process through which religion becomes part of politics, using the historical method of research. Although the Constitution says that religion is separated from the state, but until now religion is considered a very important factor in the politics of Bangladesh. ; Исследование отношений между политикой и религией представляется важным для понимания современного состояния общества в Бангладеш. Считается, что причиной разделения индийского субконтинента на две части - Индию и Пакистан - явился религиозный фактор. Восточная Бенгалия стала частью Пакистана, которая была названа Восточным Пакистаном. В Пакистане ислам стал государственной религией, что отражалось и на всей социальной жизни бенгальцев. Основное население Восточного Пакистана - это бенгальцы, говорящие на языке бенгали (бенгальский), чьи культура, традиции и образ жизни исторически связаны с народами Индии. В Пакистане государственный язык урду. Власти ввели обязательное изучение урду в учебных заведениях, в том числе и Восточного Пакистана, пытались принизить значение бенгальского языка, ограничив ведение журналистской деятельности на бенгальском, включая газеты, радио, что вызывало недовольство населения. Значительное время в учебных заведениях отводилось изучению религии. Многие решения местных властей принимались и исполнялись от имени ислама. На сопротивление народа такой политике власти Пакистана отвечали массовыми репрессиями. Особенно кровавые репрессии против бенгальского народа были совершены в 1971 году. В результате народного восстания, вооруженной борьбы и изгнания войск Восточная часть Пакистана стала независимой страной. Одним из основополагающих принципов Конституции Народной Республики Бангладеш, когда только она формировалась в 1972 году, стал секуляризм. В статье анализируется политический процесс, посредством которого религия становится частью политики, используя исторический метод исследования. Несмотря на то, что в Конституции написано, что религия отделена от государства, но до сих пор религия является очень важным фактором в политике Бангладеш.

Religion plays an important role in human life, influencing it,forming its value orientation. In the same way religion impacts on society as a whole. Religion is closely connected with the society, it forms a social institution, and ensures the integrity of society and the state. Religion appears as in the relationship between people and government relations in their degree and by nature. In different periods of the existence of the society the statechurch relations were various.The article presents some of the doctrines of the founders of sociology on the interaction of religion and state. ; Религия играет большую роль в жизни человека, воздействуя на него, формируя его ценностные ориентации.Таким же образом религия воздействует и на общество в целом. Религия находится в тесной взаимосвязи с обществом, образует социальный институт и обеспечивает целостность общества и государства. Религия проявляется как в отношениях между людьми, так и в государственных отношениях. В различные периоды существования общества государственно-церковные отношения по степени и характеру были разными. В статье представлены некоторые учения основоположников социологии о взаимодействии религии и государства.

At the margins of modern medical practice, pushing the very limits of science, and indefatigably rendering the precincts of public discourse, still functional remnants of Christian civilization continue to provide care for the hopeless, perform healing sacraments for the incurable, and curate objects of votive devotion for the suffering and needy. These public services go largely unaccounted for, though they secure an ordered world, structure perception, and serve as ontological anchors. Lost in the vague, scientifically unrarified notions of spirituality that brace a general, undifferentiated worldwide metaphysical experience and disregard immense cultural, functional, geographic and performative distinctness, Catholic sacramental practices aimed at alleviating suffering and promoting healthy lifestyles are receiving only marginal mention in scientific literature(1), despite the fact that they make up daily reality in large parts of contemporary Europe and Latin America. Writing this editorial from the Northeast of Brazil, where traditional religious practice has sustained generations through the calamities of severe droughts, slavery, extreme poverty, high child mortality, failed political orders, and a harsh global economic reality, it is difficult to underestimate the power of sacramental experience to sustain a cultural identity. It was defined the concept of care of the sick in the context of the religious experience of the Northeast of Brazil which is historically relevant to health promotion. Until the emergence of national health care in the late nineteenth century, it was largely the order of the Franciscan friars that was charged with promoting healthy lives in the region. The Catholic concept of care that guided their efforts structures three procedural reality principles: the psychological reality of the transference to the person in one's charge (care/caritas), the performative practice of religious sacrament such as the anointment of the sick or ex-voto devotionals, and the physical object ...

This paper analyzes the socio – political and ideological changes in society that directly affect the spiritual potential of man. Religion is seen as a significant element of society, which activates the creative potential of people, their desire for spiritual and emotional fulfillment. ; В статье анализируются социально – политические и идеологические изменения в обществе, которые непосредственно влияют на духовный потенциал человека. Религия рассматривается как значимый элемент социума, который активизирует творческий потенциал человека, его стремление к духовно-душевной самореализации. ; В статті аналізуються соціально – політичні й ідеологічні зміни в суспільстві, які безпосередньо впливають на духовний потенціал людини. Релігія розглядається як значущий елемент соціуму, який активізує творчий потенціал людини, її прагнення до духовно-душевної самореалізації

The article examines the role of religion in the ethnic formation of the Oirats, especially between the 15th and 17th centuries. The period proved crucial for the social and political development of the Oirats. The sources for the article include both well-known and understudied texts, such as: the Mongolian chronicle The Secret History of the Mongols (Mong. Mongolyn nuuts tovchoo, compiled in 1240), Compendium of Chronicles (Pers. Jāmiʿ al-Tawārīkh, compiled around 1310) by the Persian historian and statesman Rashid al-Din (1247-1318), History of Rashid (Pers. Tarikh-i Rashidi, 1546) by Mirza Muhammad Haidar (1499-1551), The Autobiography of the Fifth Dalai Lama (Tib. Za hor gyi ban de ngag dbang blo bzang rgya mtsho'i 'di snang 'khrul ba'i rol rtsed rtogs brjod kyi tshul du bkod pa du ku la'i gos bzang) by Ngawang Lobsang Gyatso (1617-1682), the Mongolian chronicles Erdeniin Tobchi (1662) by Sagang Sechen (1604-?) and Altan Tobchi of Guush Luvsandanzan (17th c.), texts on the history of the Oirats by the Kalmyk historians Gabang Sharab (written in 1737) and Batur Ubashi Tyumen (written in 1819), as well as some newly discovered Oirat sources. First, the paper considers the correlated issues, i.e. the main tribes (nations) of the early Oirats as they appeared in corresponding sources. According to Rashid-al-Din, the Oirats belonged to the group of peoples, who identified themselves as Mongols, though they had not recognized themselves as such in the earlier times. According to Erdeniyn Tobchi, the main Oirats peoples were the Ogelet, Bagatud, Khoit and Kergud, who composed the early confederation of the Oirats, and according to other chronicles, the first three of them had existed in 15th century. Special attention is paid to the problem of the so-called 'westward exodus' of the Elet Oirats. The article concludes that was a true event which happened in the mid-to-late 15th century. The main reason was the religious ardor of the famous Oirat ruler Esen Tayiji's (an active proponent of Buddhism) two grandsons - Ibrahim and Ilyas - who had been brought up as convinced Muslims. The paper hypothesizes that being leaders of the Elets, the brothers moved along with a significant part of this Oirat people to Moghulistan where probably most of them were put to death by Alachi Khan (Ahmad Khan). This could happen around 1485-1504. The tragic event led to the important transformative changes among the Oirats, namely: a new 'middle' confederation was created by the Oirats with Buddhism as the crucially important faith for the very survival of the nation. Besides, over time the remaining Esen's descendants formed two new peoples - Dorbets and Dzungars. The echo of the sudden exodus of the Elet Oirats was still evident in the mid-17th century, as The Autobiography of the Fifth Dala-lama mentions some significant damage among six main Oirat peoples. The paper concludes that religion traditionally played an outstanding role in the social and political history of the Oirats. ; Статья посвящена малоизученной теме роли религии в этнической истории ойратов. Автор изучает данные различных источников по раннему составу ойратов, а также дальнейшее развитие ойратских объединений в составе трех конфедераций: Ранней (XIV в. - вторая пол. XV в.), Средней (вторая пол. XV в. - 1637 г.), Поздней (с 1637 по 1758 гг.). У ойратов религия (духовные предпочтения) традиционно играла важную роль - например, духовные вожди могли возглавлять народ (Худуха-беки). По нашему мнению, одно из важных проявлений роли религии в этнической истории ойратов имело место во второй половине XV в. - начале XVI вв., когда ввиду религиозных разногласий значительная часть элётов (потомков ранних ойратов-огеледов), ведомая своими лидерами - двумя внуками тайши Эсена, воспитанными в исламской вере, перекочевала в Могулистан, где они (элёты) в большинстве своем были уничтожены Ахмад-ханом (Алачи-ханом). Это событие привело к значительным трансформативным процессам у ойратов: влияние чоросского клана, к которым принадлежал род Эсена, сошло на нет, а оставшиеся элёты образовали новые народы - дербетов и джунгаров. Особенно явно роль религии (буддизма) у ойратов проявится в период правления Эсена-тайши (1407-1455), и в последующем для ойратов поддержка этой религии станет жизненно важной в политике их государств.