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This chapter argues that the role of religion in the political and social dynamics of the Weimar Republic was determined by two axes of confessional conflict. Alongside the Catholic–Protestant antagonism, there were also significant tensions between secularism and Christianity. Both axes contributed to the formation of different social milieus during the Kaiserreich and supported their continued articulation during the Weimar Republic. The chapter explores developments within the milieus, such as the significant growth and radicalization of freethought within the socialist and communist parties, as well as the shifting relationships between them, which created a fractured and complex set of political struggles, compromises, and alliances. The republic was bookended by efforts to overcome confessional divides in Germany through revolutionary means, on the one hand through the aborted attempt to fully secularize the German state in 1918 and, on the other, the campaign by the National Socialists to win Christian support by calling for 'positive Christianity' to heal Germany's confessional divide by unifying Protestants and Catholics and destroying secularism.

The basis of Chinese religious culture, and with that many aspects of daily life, was the threat and fear of demonic attacks. These were inherently violent and could only be counteracted by violence as well - even if this reactive violence was masked by euphemisms such as execution, expulsion, exorcisms and so on. At the same time, violence was a crucial dimension of the maintenance of norms and values, for instance in sworn agreements or in beliefs about underworld punishment. Violence was also an essential aspect of expressing respect through sacrificial gifts of meat (and in an earlier stage of Chinese culture also human flesh) and through a culture of auto-mutilation and ritual suicide. At the same time, conventional indigenous terms for violence such as bao 暴 were not used for most of these practices since they were not experienced as such, but rather justified as positive uses of physical force.

Same-Sex Desire in Victorian Religious Culture examines the role of Christian history in nineteenth-century definitions of homosexual identity. Roden charts the emergence of the modern homosexual in relation to religious, not exclusively sociological discourses. Positing Catholicism as complementary to classical Greece, he challenges the separatism of sexuality and religion in critical practice. Moving from Newman and Rossetti, to Hopkins, Wilde, and Michael Field amongst others, Same-Sex Desire claims a new literary history, bringing together gay studies and theology in Victorian literature.

Indonesia is known to the world not only for its unity in diversity outlook but its unique cultural legacy which is being nurtured by its people barring from all faiths and beliefs. The paper would analyse the historical perspective to focus on the present Indonesian cultural heritage including descriptive analysis as how traditions of Indian Ramayana and Mahabharata and related folklores are carried out on the Indonesian archipelago, and it will analyse as how Indonesian government's patronage to this unique cultural traditions has made possible to preserve these inexpensive traditions which not only adorn the general mass a unique identity but it gives them a strong feeling of belonging to a common culture. The study establishes India's eastern part's (i.e. Bihar, Orissa, Assam and Bengal) strong cultural links with Indonesia by providing evidences of deep route of oral traditions of Hindu mythological epics in Indonesia i.e. Ramayana and Mahabharata puppetry and dance forms which run on the similar pattern of Ramleela in Bihar and north India in general. The paper would delve into various nuances of Indonesian culture, traditions, local languages which were impacted by Indic religions, culture, society and trade.

Abstract.Until very recently, the "orthodox" liberal view had assumed that the right to the profession and practice of one's own religious values encompassed the right to instil particular religious values in one's children. This view has been challenged by sustained analysis of the role of children within liberal theory, given the basic tenet of the equal moral worth of persons. This strand of liberal thought questions the extent to which parental rights to direct children's upbringing can include a right to form children's basic value sets. With this challenge comes a stronger basis from which to also challenge the idea that parents may legitimately oppose certain aspects of the state-mandated curriculum on the basis that such education may impinge on the values they wish to instil in their children. This paper will examine the controversy surrounding Québec's "Ethics and Religious Culture" course within a framework that seeks to put the interest of children first, as well as how the religious rights of parents and children might be understood in this context.Résumé.Naguère, l'opinion libérale voulait que le droit à la pratique et à la profession de sa propre religion et de ses valeurs comprît le droit d'inculquer ces valeurs religieuses à ses enfants. Depuis un certain temps, cette position est remise en question à la lumière d'une analyse soutenue des droits de l'enfant, vu la primauté du tenant de l'égalité morale de tous les individus dans la pensée libérale contemporaine. Selon cette analyse, il n'est pas acquis que le droit du parent de voir à la formation de l'enfant comprenne le droit de lui imposer des valeurs de base particulières. Cette remise en question donne lieu à une réévaluation plus concrète du droit des parents de s'opposer à certains aspects du programme d'études établi par le gouvernement sous prétexte que ceux-ci nuiraient à leur droit d'inculquer des valeurs particulières à leurs enfants. La controverse au sujet du cours d'éthique et de culture religieuse au Québec est revue dans un contexte qui place en priorité le droit de l'enfant. Il est question du rapport entre les droits des parents et ceux des enfants concernant la religion et l'éducation religieuse.

This study is based on primary data collection from the field from January 2011 to September 2013 to satisfy the query about the relation between religious culture and the medicinal plants. This study was carried out in Brahmin/ Chhetry dominated community of Baglung district of western development region of Nepal. The data were collected by using participant observation and interview. From this study it is found that, Brahmin/Chhetry use 48 plant species in their ritual, festivals and ceremony. Similarly they use 8 species in their religion. This entire plant species have important medicinal value. This plants species are necessary to complete their rituals, festivals, ceremony and religion but most of them have not knowledge about the medicinal value of these practicing plant species in their daily life. The answer of respondent is that, these plants are necessary for them because their ancestors use the plants but why they used the plants is unknown for them. This situation reflects that though the knowledge of medicinal value of the plants has vanished, it is still practiced on their religious culture. DOI: http://dx.doi.org/10.3126/dsaj.v7i0.10443 Dhaulagiri Journal of Sociology and Anthropology Vol. 7, 2013; 197-224

. The religious revival in Ukraine is happening on the background of the ideological vacuum and is used as a means of cultural consolidation. Ukrainian religious culture is considered as a historically made up form of religious relations and the corresponding system of religious activities of believers, they have created the religious organizations, material and spiritual results, values belonging to the people, to the individual at a certain stage of development. Addressing the core Ukrainian nation's religious culture is based on the national existence and national consciousness, including climatic, cultural, historical, social, national, religious and spiritual foundations of Ukrainian life. Purpose. Socio-philosophical consideration of Ukrainian religious culture. Methods. The dialectical approach, complemented by the principles of tolerance and complementarity. Results. Significantly for Ukraine is the coexistence of migratory habits and sedentary cultures, existence at the intersection of major trade routes. Contacts with the ancient colonies in the Black Sea region were creating the effect of a highly developed ancient Greek civilization, which provides a dynamic cultural development. The primary religion in Ukraine is a paganism, whose evolution was interrupted by the baptism of Kievan Rus. "Superficial" political baptism with the preservation of the pagan worldview, gives Orthodox Christianity etatistic and paganism - folk features of consciousness. Originality. Determining the nature of religious culture as a social human activities aimed at the reproduction of the interaction of human and his hypostatize ideal in the form of superhuman consciousness. Specific features of the complex Ukrainian religious culture are: anteizm, close connection with nature, "openness", world's "sophianic". Conclusion and specific proposal of the author. Ukrainian religious culture, unlimited only by Christianity, is an important example of complementary co-existence of different systems. Taking over the functions of custodian of the Ukrainian culture, Christianity demonstrates a limited range of social functionality, beyond which are topical issues of contemporary culture, logical actualizing the natural potential of Ukraine confessional.

Compared to other cross-national surveys, the religion-modules of the International Social Survey Programme (ISSP) include a larger number of indicators on individual religiosity and thus allow for more differentiated analyses of cross-national differences. In this paper, we use these findings to point out in which ways the forms and development of religiosity differ between the major religious cultures of the world. In order to have a sufficient number of cases for all geographical macro-regions, three data sources were used: ISSP 2018 data from 37 countries, the 2018 Templeton survey that fielded ISSP 2018 survey questions in another 10 non-European countries, and data from the ISSP 2008 religion module for 10 countries that did not participate in ISSP 2018. The comparison covers three dimensions: religious affiliation and non-affiliation, private and public forms of religious practice, and different types of religious beliefs. In the final section, we discuss what conclusions can be drawn from the results with regard to the secularization thesis, i.e., the assumption that socioeconomic modernization leads to a decline in individual religiosity.