The article presents a preliminary sketch of various approaches to religious diversity in contemporary societies. It argues that religious diversity is shaped by three important factors: the specific historical trajectory of a country's religious field, recent changes in the societies of the Global North through migration and the influx of "foreign" religions at an unprecedented scale, and the increasing relevance of the circulation of religious discourses and images in public life, especially through the media, for the perception of diversity. The article suggests paying special attention to the role of power relations in the wider society and to the impact of the state political framework in the analysis of the experience of and public debates about religious diversity.
The article presents a preliminary sketch of various approaches to religious diversity in contemporary societies. It argues that religious diversity is shaped by three important factors: the specific historical trajectory of a country's religious field, recent changes in the societies of the Global North through migration and the influx of "foreign" religions at an unprecedented scale, and the increasing relevance of the circulation of religious discourses and images in public life, especially through the media, for the perception of diversity. The article suggests paying special attention to the role of power relations in the wider society and to the impact of the state political framework in the analysis of the experience of and public debates about religious diversity.
The article presents a preliminary sketch of various approaches to religious diversity in contemporary societies. It argues that religious diversity is shaped by three important factors: the specific historical trajectory of a country's religious field, recent changes in the societies of the Global North through migration and the influx of "foreign" religions at an unprecedented scale, and the increasing relevance of the circulation of religious discourses and images in public life, especially through the media, for the perception of diversity. The article suggests paying special attention to the role of power relations in the wider society and to the impact of the state political framework in the analysis of the experience of and public debates about religious diversity.
This paper analyzes the issue of the representation of religious diversity in Lithuanian online media. The first part of the article represents the media's influence on the formation of public opinion. Also, it describes the most important issues of religious diversity representation in the media. The second part reveals the aspects of media representations of the Lithuanian Catholic Church, other traditional and non-traditional religious communities, and new religious movements. According to the empirical data, it can be stated that very popular online media in Lithuania frequently presents information that is negative, stereotypical and lacks objectivity about various issues related to religious diversity. The empirical data also showed that the analyzed online news portals are in favor of mainstream religious community representational politics that spread dominant religious values, attitudes and contribute to the existence of religious hegemony. However, representations of various new religious movements and other non-traditional religious communities are mostly negative, stereotypical and full of subjective judgments and argumentation.
This paper analyzes the issue of the representation of religious diversity in Lithuanian online media. The first part of the article represents the media's influence on the formation of public opinion. Also, it describes the most important issues of religious diversity representation in the media. The second part reveals the aspects of media representations of the Lithuanian Catholic Church, other traditional and non-traditional religious communities, and new religious movements. According to the empirical data, it can be stated that very popular online media in Lithuania frequently presents information that is negative, stereotypical and lacks objectivity about various issues related to religious diversity. The empirical data also showed that the analyzed online news portals are in favor of mainstream religious community representational politics that spread dominant religious values, attitudes and contribute to the existence of religious hegemony. However, representations of various new religious movements and other non-traditional religious communities are mostly negative, stereotypical and full of subjective judgments and argumentation.
This paper analyzes the issue of the representation of religious diversity in Lithuanian online media. The first part of the article represents the media's influence on the formation of public opinion. Also, it describes the most important issues of religious diversity representation in the media. The second part reveals the aspects of media representations of the Lithuanian Catholic Church, other traditional and non-traditional religious communities, and new religious movements. According to the empirical data, it can be stated that very popular online media in Lithuania frequently presents information that is negative, stereotypical and lacks objectivity about various issues related to religious diversity. The empirical data also showed that the analyzed online news portals are in favor of mainstream religious community representational politics that spread dominant religious values, attitudes and contribute to the existence of religious hegemony. However, representations of various new religious movements and other non-traditional religious communities are mostly negative, stereotypical and full of subjective judgments and argumentation.
The aim of the article is to identify the main objectives that arise for religions under conditions of globalisation, as well as the conceptual approach that is necessary for their analysis. The theoretical perspective that has been selected is the concept of "work that has been advanced by soul" that unifies religion and culture. Culture is analysed through the prism of the concepts of social communication and individual personification; meanwhile, religion is approached through the concept of the relationship with the absolute or infinity by highlighting both their mutual autonomy and their overlap. Nowadays, the conditions for both cultural life and religious life are undergoing radical transformations because of the process of globalisation. In this article, globalisation is defined as the increasing global interdependence of societies that is being driven by technology. The paradoxical nature of this process is noted: on the one hand, it poses a threat to the very cultural and religious identity of a person, but on the other hand, it creates conditions for a more intense interconnectedness of cultures and religions, and a new stage for the maturity (deepening) of this identity. In this context, the main objectives are being reformulated; these objectives arise out of the necessity to articulate changed modalities of the relationship with the absolute and spiritual movements of new types under conditions of globalisation: making sense of technology, obtaining a new concept of authority, transformation of the relationships between religion and politics, universal ecumenism, rethinking the concept of truth, the search for a universal language, and the revival of a mystical stance.
The aim of the article is to identify the main objectives that arise for religions under conditions of globalisation, as well as the conceptual approach that is necessary for their analysis. The theoretical perspective that has been selected is the concept of "work that has been advanced by soul" that unifies religion and culture. Culture is analysed through the prism of the concepts of social communication and individual personification; meanwhile, religion is approached through the concept of the relationship with the absolute or infinity by highlighting both their mutual autonomy and their overlap. Nowadays, the conditions for both cultural life and religious life are undergoing radical transformations because of the process of globalisation. In this article, globalisation is defined as the increasing global interdependence of societies that is being driven by technology. The paradoxical nature of this process is noted: on the one hand, it poses a threat to the very cultural and religious identity of a person, but on the other hand, it creates conditions for a more intense interconnectedness of cultures and religions, and a new stage for the maturity (deepening) of this identity. In this context, the main objectives are being reformulated; these objectives arise out of the necessity to articulate changed modalities of the relationship with the absolute and spiritual movements of new types under conditions of globalisation: making sense of technology, obtaining a new concept of authority, transformation of the relationships between religion and politics, universal ecumenism, rethinking the concept of truth, the search for a universal language, and the revival of a mystical stance.
The role of religious symbols, including wearing religious garments in school and displaying religious symbols in public, has been, and continues to be, a matter of controversy in a number of countries. Students or teachers observing religious dress codes, including Islamic headscarves and Sikh turbans, employees wearing cross and chain around the neck have in some countries been expelled from schools, denied access to higher education, suspended from their jobs or their other rights were restricted. Summarising the above analysed case-law, it could be concluded that European Court of Human Rights (Commission as well) dealt with the diverse forms of religious symbols. The relevance of the issue could be proved by the new applications, which raise new aspects of the display/wearing of religious symbols. ECtHR in its rulings highlighted the State's margin of appreciation and emphasized the importance of the principles of secularisms and equality. Thus, the Court acknowledged the interference with the freedom of religion, it was justified on the grounds laid down in the limitation clause (Article 9(2) of the Convention). In most of the cases the European Court of Human Rights having regard to the Contracting States' margin of appreciation justified the interference as "necessary in democratic society" in pursuance to the legitimate aim of protecting the rights and freedoms of others and of public order. However, the judgment in "Crucifix" case, where the Court did not find that in classrooms hanging crucifix violates freedom of religion, raised the discussion about "double standards" applicable to the different religions. Consequently, the pending cases regarding the ban on the full-face veil in France and the prohibition to wear a cross and chain around the neck at work, could draw a new line in the jurisprudence of the European Court of Human Rights.
The role of religious symbols, including wearing religious garments in school and displaying religious symbols in public, has been, and continues to be, a matter of controversy in a number of countries. Students or teachers observing religious dress codes, including Islamic headscarves and Sikh turbans, employees wearing cross and chain around the neck have in some countries been expelled from schools, denied access to higher education, suspended from their jobs or their other rights were restricted. Summarising the above analysed case-law, it could be concluded that European Court of Human Rights (Commission as well) dealt with the diverse forms of religious symbols. The relevance of the issue could be proved by the new applications, which raise new aspects of the display/wearing of religious symbols. ECtHR in its rulings highlighted the State's margin of appreciation and emphasized the importance of the principles of secularisms and equality. Thus, the Court acknowledged the interference with the freedom of religion, it was justified on the grounds laid down in the limitation clause (Article 9(2) of the Convention). In most of the cases the European Court of Human Rights having regard to the Contracting States' margin of appreciation justified the interference as "necessary in democratic society" in pursuance to the legitimate aim of protecting the rights and freedoms of others and of public order. However, the judgment in "Crucifix" case, where the Court did not find that in classrooms hanging crucifix violates freedom of religion, raised the discussion about "double standards" applicable to the different religions. Consequently, the pending cases regarding the ban on the full-face veil in France and the prohibition to wear a cross and chain around the neck at work, could draw a new line in the jurisprudence of the European Court of Human Rights.
The Lithuanian Ministry of Education adopted the sexual education and preparation for a family life policy in 2016. Policy formulation stage became the centreof the conflict between secular reproductive health and sex education activists and religious civil society organizations as well as Lithuanian Catholic Church which exerts its informal political power and utilizes institutional opportunity structures in various stages of policy-making. These groups clashed not only in the chambers of the Lithuanian Parliament but also in the media. Competing discourses were created and maintained in various public spaces. Non-governmental human rights organizations have tried to counter the discourse of oppositional conservative and religious political actors and actively participated in policy formulation. However,these attempts did not prevent the Ministry of Education from adopting a family and abstinence-oriented sex education,which favours specificreligious values. This paper seeks to understand religious influence in sexual education policy formation in Lithuania. I utilize news media articles and anonymous in-depth interviews with various relevant actors involved.This case study also enriches theoretical literature on informal institutions,and institutional opportunity structures concerningreligious actors influence morality policy-making.
The Lithuanian Ministry of Education adopted the sexual education and preparation for a family life policy in 2016. Policy formulation stage became the centreof the conflict between secular reproductive health and sex education activists and religious civil society organizations as well as Lithuanian Catholic Church which exerts its informal political power and utilizes institutional opportunity structures in various stages of policy-making. These groups clashed not only in the chambers of the Lithuanian Parliament but also in the media. Competing discourses were created and maintained in various public spaces. Non-governmental human rights organizations have tried to counter the discourse of oppositional conservative and religious political actors and actively participated in policy formulation. However,these attempts did not prevent the Ministry of Education from adopting a family and abstinence-oriented sex education,which favours specificreligious values. This paper seeks to understand religious influence in sexual education policy formation in Lithuania. I utilize news media articles and anonymous in-depth interviews with various relevant actors involved.This case study also enriches theoretical literature on informal institutions,and institutional opportunity structures concerningreligious actors influence morality policy-making.
The Lithuanian Ministry of Education adopted the sexual education and preparation for a family life policy in 2016. Policy formulation stage became the centreof the conflict between secular reproductive health and sex education activists and religious civil society organizations as well as Lithuanian Catholic Church which exerts its informal political power and utilizes institutional opportunity structures in various stages of policy-making. These groups clashed not only in the chambers of the Lithuanian Parliament but also in the media. Competing discourses were created and maintained in various public spaces. Non-governmental human rights organizations have tried to counter the discourse of oppositional conservative and religious political actors and actively participated in policy formulation. However,these attempts did not prevent the Ministry of Education from adopting a family and abstinence-oriented sex education,which favours specificreligious values. This paper seeks to understand religious influence in sexual education policy formation in Lithuania. I utilize news media articles and anonymous in-depth interviews with various relevant actors involved.This case study also enriches theoretical literature on informal institutions,and institutional opportunity structures concerningreligious actors influence morality policy-making.
The Lithuanian Ministry of Education adopted the sexual education and preparation for a family life policy in 2016. Policy formulation stage became the centreof the conflict between secular reproductive health and sex education activists and religious civil society organizations as well as Lithuanian Catholic Church which exerts its informal political power and utilizes institutional opportunity structures in various stages of policy-making. These groups clashed not only in the chambers of the Lithuanian Parliament but also in the media. Competing discourses were created and maintained in various public spaces. Non-governmental human rights organizations have tried to counter the discourse of oppositional conservative and religious political actors and actively participated in policy formulation. However,these attempts did not prevent the Ministry of Education from adopting a family and abstinence-oriented sex education,which favours specificreligious values. This paper seeks to understand religious influence in sexual education policy formation in Lithuania. I utilize news media articles and anonymous in-depth interviews with various relevant actors involved.This case study also enriches theoretical literature on informal institutions,and institutional opportunity structures concerningreligious actors influence morality policy-making.
Although communication is a method, which is most widely used by business organizations, public, political and even religious organizations apply it as well. Lithuania still feels the lack of public relations knowledge, especially in service companies or organizations not connected with profit-making. The Catholic Church of Lithuania encounters quite a lot of problems, which might be solved applying the knowledge of communication and public relations. Although Roman Catholic Church has already formed basics of communication policy by announcing several decrees concerning this field, it is still estimated too insufficiently in Lithuania. Therefore, the Catholic Church of Lithuania is starting to realize necessity of communication in today's secular society. I have carried out the analysis of the public relations activities of the Catholic Church of Lithuania. The results of the analysis showed that there are two main levels of public communication in Lithuania – the national one and the congregational one, but none of them is carried proper. The Catholic Church of Lithuania has to form individual pastoral plan of communication and reorganize existing implements – make them more innovative and effective in order to reach audience and do an impact on it.
