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This article examines how Western foreign policy opinion reacts to the perceived Islamic character of foreign actors. Studies show that the target actor's dominant religion is a key ingredient in foreign policy opinion: Western audiences react more hostilely to "Muslim" than "Christian" targets. Yet, actors differ not only in which world religion they belong to but also how that religion is politicized by themselves and by others. We argue that Islam can be politicized in three major ways—via Islamic rhetoric, policies, and labels—that shape foreign policy attitudes. To examine our claims, we field a survey experiment in which we attach common Islamic rhetoric ("Allahu Akbar"), policies ("Shari'a law"), and/or labels ("Islamist") to a foreign actor in the context of the Syrian civil conflict. We find that these cues strongly harm attitudes toward the actor, and the results vary widely by type. Indeed, the Shari'a policy cue does the most damage to attitudes, emotions, and preferences toward the actor. Moreover, the Islamic cues reinforce each other in fueling these fearful reactions and are particularly potent on conservative citizens. These results paint a richer picture of how out-group religious cues influence foreign policy attitudes.

El turismo en destinos religiosos está incrementando en todo el mundo en lugares asociados a casi todas las religiones, convirtiéndose en un importante motor del desarrollo económico local. Sin embargo, las investigaciones en esta materia siguen siendo escasas. Este artículo se centra en identificar los factores que han favorecido el desarrollo del turismo en los destinos religiosos. El diseño de investigación es de carácter no experimental, siendo un estudio descriptivo en el que se utilizan distintos instrumentos de recolección de información, como entrevistas semi-estructuradas con informantes clave y cuestionarios a turistas, a fin de realizar un análisis comparativo de destinos de diferentes religiones y países, con especial referencia a destinos católicos, profundizando especialmente en México y España. Como principales factores que determinan el turismo hacia destinos religiosos destacan: la expansión de ciertas religiones, la diversificación de las motivaciones de los turistas, el desarrollo e interés de los medios de comunicación por los lugares o eventos religiosos, y el papel dinámico y coordinado de todas las autoridades, laicas y eclesiásticas. Como principal conclusión destaca la necesidad de diseñar planes estratégicos eficaces para el fomento de las actividades turísticas hacia destinos religiosos, redundando en el desarrollo económico de las regiones.

Da 'wa is one of the essential parts of religiosity. According to Islam, every believer has the duty to preach Islamic teachings according to his capability. In the real life, this duty is actualized individually or in group. Da'wa includes inviting people to apply religious values and it is not merely done by Muslims. Followers of other religions also have such activity so that they should hcrve the same chance too. However, we should also realize that there are some contradictory doctrines such as tauhid, prophecy, and humanity.Every religion has an important role in human life which has dijferent culture. In spite of the true reasons, cultural diversity, including tribe, religion, and race, is often used to raise conflicts among people. Many conflicts in Indonesia, which seem to be religious conflicts, need to be viewed in relation to politics, economy, and socio- culture of the people. If religious conflicts really exist, it is necessary to build the spirit of togetherness based on the values of justice, freedom, and human rights. It is expected that the deeper the religious spirit, the deeper the sense of justice and humanity. As a result, in developing harmonious society, universal value-oriented da'wa is needed to create the spirit of togetherness and social solidarity.

Da 'wa is one of the essential parts of religiosity. According to Islam, every believer has the duty to preach Islamic teachings according to his capability. In the real life, this duty is actualized individually or in group. Da'wa includes inviting people to apply religious values and it is not merely done by Muslims. Followers of other religions also have such activity so that they should hcrve the same chance too. However, we should also realize that there are some contradictory doctrines such as tauhid, prophecy, and humanity.Every religion has an important role in human life which has dijferent culture. In spite of the true reasons, cultural diversity, including tribe, religion, and race, is often used to raise conflicts among people. Many conflicts in Indonesia, which seem to be religious conflicts, need to be viewed in relation to politics, economy, and socio- culture of the people. If religious conflicts really exist, it is necessary to build the spirit of togetherness based on the values of justice, freedom, and human rights. It is expected that the deeper the religious spirit, the deeper the sense of justice and humanity. As a result, in developing harmonious society, universal value-oriented da'wa is needed to create the spirit of togetherness and social solidarity.

Radicalism and extremism conducted at recent time by young people have reduced a quality of democratic life in Indonesia. In fact, democracy requires similar human-right and freedom from threat and coercion, moreover in religious freedom. The involvement of young people in extremist conduct can be seen further from text-books of Pendidikan Agama Islam/PAI (Education of Islamic Religion/EIR) which is used in senior high school. The goal of this research is to describe definitions of toleration, harmony, and discrimination that are explained in EIR books, and is to explore theological bases used by the books, and how those topics are interpreted. This writing uses qualitative method by an approach of content-analysis towards the books. The definition of toleration, harmony and discrimination used in those books just emphasizes the relations of inter-religions and inter-cultures. No explicit explanation deals with the importance to build toleration and harmony of intra-religion which recently gains huge attention in Indonesians for this oftenly makes conflict. The Qur'ānic verses becoming theological basis are quoted and interpreted textually. Meanwhile, stories of conduct and model are focused on classical era, in which there is no story, conduct, model or example from cases taken from Indonesian contexts.

This paper intends to show that the Pancasila (five principles of state) and the Pillarsof Islam (the five religious value system) has synergy to build Indonesia's nationaleducation values system. To explore the relation between religion and politics inPancasila, Martha Beck used Alfred North Whitehead's process philosophy, CarlGustav Jung's archetypes psychology and Ervin Laszlo"s systems theory. To approvethat Pancasila and Pillars of Islam has synergy to Indonesia"s national education,Irawan used the concept of scientia sacra by Seyyed Hossein Nasr. The results showedthat the Indonesian national education system consistently present in a triangularrelationship between religion (spiritual humanism), politics (democracy) and cultural(multicultural and tolerance). The relationship manifested in Indonesian NationalEducation System, which is always grounded philosophically and aims at threethings; 1) form human who believe, cautious and has noble character; 2) master ofscience and technology; and 3) actively participate in creating order and peace in theworld, even a blessing for the entire universe. Indonesia's national education systemcould be a new alternative in building a more holistic education systems around theworld because considered crucial interconnection between science, religion, interestsof state and demands of the global. This is known as a moderate Islamic education.

Slavery is a form of employing a person and putting him/her under the control of another. Such control includes restriction, use of physical energy or perhaps even his/her mind without compensation such as a decent wage or other forms of respect. Slavery does not always appear in the form of physical pressure, but it can also be in the psychological form by demanding someone to do something for the interests of another due to power, indebtedness or religious texts. Traces of slavery in the course of human history, in fact, have been found since ancient times in Mesopotamia, Egypt, Europe or Arabia. It can also be found in the practice of Abrahamic religions such as Judaism, Christianity, and Islam. So it is undeniable that slavery is not a novelty and will always appear in the historical journey of human life with a variety of forms. The Islam religion brought by Prophet Muhammad (pbuh), as one of the Abrahamic religions is basically against slavery. It can be seen from the history and from its teachings against the practice of slavery. Islam also strongly advocates respect for the rights of a slave especially for labor. Therefore, all forms and manifestation of slavery, including in the field of education must be resolved immediately.

This study aims to reveal the process of soldier's mental development in Iskandar Muda Military Command, both seen from the selection process to be soldier in educational institutions as well as in the unit assignment. This research is expected to find the development pattern in accordance with the challenging tasks for the National Military (TNI) ahead. By using a qualitative approach, this research has achieved several findings: 1) in the selection process, a soldier was just demanded to fundamentally have religious understanding without a standard point for depth understanding of religion, 2) in the first stage of education, the subject matter of religion only a broad outline of religious teachings, 3) religious activities is not part of military trainings curriculum, but it is merely education administrators' policy, 4) the soldiers in unit deemed to have knowledge of the religion and an unwavering faith. Despite the fact that soldiers' religious knowledge is still very low, while the faith is generally used as the symbolic emphasis that is less discussed. As a result, it is feared that mentality weakness when facing a tough task, both faced with the sophistication of tools, strategies and mental demands in modern warfare in the future.

Gramgeeta has affinity with tradition which has historical sense and encampasses social, economical political, ethical, scientific,environmental, realities; enriches it with ancendotes, mythical allusions,references and cultural texture. The vision in Gramgeeta, irrespective of caste, creed, race, religion is cosmic, which converges on life on the earth and transcends towards cosmic. The vision which is projected in Gramgeeta is utopian vision for welfare of society. Gramgeeta attempts to create better world envisaging evils in the existing society.By creating utopian world he comments on real world and views that equality, unity, secular approach, self-reliance of villages, democratic approach are important. Gramgeeta has the pulse of democracy and emphasis upon the ideal system in the village. He conceptualizes village state as welfare state which is self-reliant, and trusts in secular approach. Religious tolerance is the essence of Indian secularism. Securlarism in India arose in the context of communalism, and not of religion. Secularism in India is not anti-religion stance. Gramsabha, panchayat attribute democratic, republic spirit to village administration. It is an approach to the existing multicultural reality. It ensures a peaceful existence of all people, professing diverse religious faiths. He visualizes utopian society with self-governance and secular spirit as the cardinal components.

While most of the existing research on religion and volunteering has been conducted in Western, predominantly Christian settings, how religion and volunteering are related in non-Western, non-Christian societies have not yet been sufficiently studied. Recently more and more researchers are becoming more interested in religion and volunteering in Taiwan and are conducting case studies on the Tzu Chi Association. However, the relationship between multi-dimensional religiosity and volunteering in Taiwan has not yet been examined. This study attempts to contribute to this literature by analysing one of the most extensive sampling surveys in Taiwan. I found that (1) various kinds of religiosity in Taiwan, other than belonging to Buddhist organisations, have different effects on both religious and secular volunteering; (2) religious volunteering and secular volunteering were different with respect to their correlation with multi-dimensional religiosity; (3) religious participation is a significant factor in promoting respondent's religious volunteering but it is not a significant factor on respondent's secular volunteering; (4) some religiosities, such as belief in spirits and karmic charity, are negative determinants of volunteering; and (5) spiritual behaviour is a significant and positive determinant of both religious volunteering and secular volunteering. In addition, the implications and future research directions are discussed.

On July 1, 2014, the Grand Chamber of the European Court of Human Rights (the Court or the Grand Chamber) delivered its judgment in the case of S.A.S. v. France pertaining to the legality of the French ban on wearing full-face veils in public, introduced by Law No. 2010-1192 of October 11, 2010. The decision comes on the heels of a number of related judgments in adjacent areas of dispute circumscribing the right to privacy and religion and delimiting the circumstances that may justify interference with such fundamental human rights. In the present case, the Court for the first time had to deal with a general ban on certain clothing that arguably, for those most affected, epitomizes the manifestation of their religion. Accepting the principle of "living together (le 'vivre ensemble')" as an inherent element of the "rights and freedoms of others" in the French context and conceding a wide margin of appreciation to the respondent state in preserving that principle, the Court found no violation of the applicant's rights to respect for her private life (Article 8) and to freedom of religion (Article 9) under the European Convention on Human Rights (the Convention).

Vor einigen Jahren ist das allgemeine Gleichbehandlungsgesetz in Kraft getreten und bildete zugleich den vorläufigen Höhepunkt in der Diskussion um die Rechte von Minderheiten und benachteiligten Bevölkerungsgruppen. Dabei nehmen die arbeitsrechtlichen Vorschriften einen großen Teil ein, um Diskriminierung aufgrund der Rasse, der ethnischen Herkunft, des Geschlechts, des Alters, der Religion oder Weltanschauung, Behinderung oder der sexuellen Identität zu bekämpfen. Vor diesem Hintergrund ist es jedem Arbeitgeber dringend zu empfehlen, sich für dieses Thema zu sensibilisieren und einen Überblick über die Anforderungen und den Umgang der Gerichte mit diesem Gesetz in den vergangenen Jahren zu verschaffen.
A few years ago, at the height of a discussion about the rights of minorities and disadvantaged groups, a law against discrimination came into force. The regulations of this labor law are very important in order to prevent discrimination on grounds of racial or ethnic origin, disability, gender, age, religion or belief, or sexual identity. The employer has a lot of obligations to prevent discrimination in the workplace. Legal claims for damages, compensation for pain and suffering, as well as procedural facilitation (reversal of the burden of proof) make this law a very efficient instrument. Indeed, a lot of employers have felt the full force of it. For this reason, it is strongly recommended that all employers familiarize themselves with the requirements of this law, and be aware of how the court has been dealing with its implications over the last few years.
Keywords: sensibilisierung, religion, herkunft, gleichbehandlung, geschlecht, diskriminierung

The article offers a close reading of the numerous initiatives promoted by the Institute of Roman Studies, an institution operating in synergy with the political culture and imperial ambitions of the fascist regime by supporting and influencing its rhetoric of romanità and use of symbols and myths of the 'Third Rome'. Namely, the article shows that during the 1930s some Italian intellectuals and the high ranks of the Vatican tried to find a synthesis between fascist and Catholic ideologies by means of the glorification of the myth of 'Christian Rome'. The article shows that many Italian intellectuals thought there was a chance of finding a synthesis between the sacralization of politics and the politicization of religion through the myth of Rome. This chance became a mission with the rapprochement to Nazi Germany, with fascism clearly taking shape as a political religion, and during the Second World War. Despite its final failure, this 'conciliatory' attempt shows the complex and various relationships during the fascism between the processes of sacralization of politics and politicization of religion. Finally, the article could be a point of reflection on the various facets about the process of nationalization of Italians widespread during the fascist regime.

AbstractTaking migration as the point of departure and biographical narratives as the entry to the formation of the religious self and the texture of religious life, I draw from four key narratives – one each from the Christian, Islamic, Hindu and Chinese religious/Buddhist traditions – to examine how religion intersects with migration in migrant and religious journeys. I conceptualize migration as an intergenerational process, transcending the physicality of the actual move through lived experience in the web of collective narratives, transmitted through family memory on the one hand, and official state narratives on the other. Hence, I also draw these four narratives from different migrant generations, located in different registers of migrant temporality and state policies and politics. In exploring their attempts to make sense of their migrant lives in the changing contexts of time and place, specific migrant generations use specific religious idioms to create particular narratives of the religious migrant self. In the article, I highlight the encounter with other gods in the making of the religious self, as well as differences in the way religion travels. This portability of religion in a world of migration has been one reason, I suggest, for the failure of the secularization thesis to gain traction in the contemporary world.

Lom people are the oldest tribe in Bangka and still maintain and carry out religious practices derived from their ancestral beliefs in daily life. Although at this time the majority of the Lom had converted to Islam, a small portion Christians and Buddhists. Survival strategies that people use their indigenous religion Lom to make this community to the attention of many people to study and conduct research to it. It can be concluded that the values of the belief system Lom contains taboos and rituals that would have a very recognized their significance as a holy and regulations have been passed down from generation to generation. Islam is believed the majority of people only as a symbol Lom and complement their life course, regardless of the pressure caused government requiring them to hold one of the official religions that exist in the Republic of Indonesia. That way they are not said to be a community of atheists, infidels, and primitive. However, due to the dominance of the Lom original belief system is more powerful than the religion of Islam, led to the values of trust is difficult ancestral replaced with the values of other beliefs.