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The purpose of the article is to draw closer to the ontology of a religious community. This need has been justified, theoretical resources have been proposed, based on which a similar ontology can be built. These include the concept of "assemblies", actor-network theory (B. Latour, M. Kallon, J. Lo), the concept of "community" (M. Blanchot, J.-L. Nancy, J. Agamben). As a result, it is possible to consider a religious community as a binding event, not relying on objectification.

The religious group of the Russian Molokans (along with the Dukhobors and Subbotniks) was exiled from Russia to Transcaucasia in the 19th century and today constitutes an insignificant but noticeable minority in mono-ethnic Armenia. These "cultists" found themselves in an ambiguous position in Transcaucasia. On the one hand, they served the Russian Empire, on the other – they were considered heretics and enemies of the Russian statehood. The Molokan religion is neither homogenous nor a static phenomenon; it is a collective term, which can be associated with both groups and single individuals. The article is based on the author's field material, collected during the expedition to the Molokans in Armenia in 2018-2019. The study aims to reveal how such an isolated, static, inflexible religious community deals with the challenges of the modern world in a democratic state. Strict norms, an abundance of prohibitions and isolation were well maintained in the era of persecution, but how much is it possible to preserve them in today's Armenia? The main subject of the paper is the interaction of ethno-religious minorities with the secular world. The boundaries between the secular and the religious are conditional, and are meaningful, first of all, for the believers themselves. Today they quite easily maintain their religiosity in a society where the majority follows the national religion – the Armenian Apostolic Church. When describing themselves, the Molokans turn to enumerate prohibitions that are important today but are no longer observed with such care as before, especially among the younger generation. The main fears of the elders are related to the risks of "mixing" and losing their religious identity. Living in a foreign ethnic environment gives you more opportunities to preserve your own customs and not giving up on religion.

The study of religious harmony is essential as religious sentiments often lead to conflict of tension. Not only in Indonesia, but also in other parts of the world, although social, political, economic factors are quite coloring, but religion cannot be denied its role in social conflict. This is meanly related to the lack of tolerance towards other faiths. Among the way to create religious harmony is to examine the framework of Islamic epistemology analysis on the basis of religious harmony. Islamic epistemology believes in the source of the truth of revelation, reason, empirical, and intuition. The methods and tools used in the search of truth are the guidance of revelation, reason, empirical, and intuition. The Theological basis examined in this study is derived from The Hadiths of The Prophet Muhammad that are relevant with religious harmony. This study is included in the literature study category with primary data taken from the books of hadiths and supported by secondary data from various books that examine the religious harmony. Islamic epistemology is used as an analytical blade of foundation for exploring sources of truth which are related to the foundations of religious harmony in the hadiths of the Prophet Muhammad which later expected to grow awareness to respect each other. This step is expected to be one of intersection that bridges the realization of religious harmony, especially in Indonesia.

Intro -- Preface -- Chapter 1: Getting Religion Right -- Chapter 2: Change in Postindustrial America -- Chapter 3: The Right Place for Me -- Chapter 4: Understanding Subcultures and Uniformity -- Chapter 5: Fresh Perspectives on Form and Style -- Chapter 6: Telling the Tale Anew -- Notes -- Bibliography.

Explores the interplay of gender & religious community in Bijnor, India, where "Hindu" & "Muslim" are not just religious identities, but also distinct social & political categories. The articulation of communal harmony is described, along with the reality that communalism is not only thriving; it is institutionalized in ways that impact the Hindu minority's access to important resources & has occasionally erupted into violent conflict. Communal differences in dress, diet, & customs are described, along with social & political processes that hinder Muslim women more than their Hindu counterparts. Stereotypes that strengthen everyday sexism & communalism are explored, noting that both Muslim & Hindu women are expected to be subservient to men, not allowed to control economic resources, & told not to work outside the home. However, different identities of Muslim & Hindu women are essentialized in communalized rhetoric based on religious doctrine. Examples discussed include media images of Muslim women as victims of Islam, political manipulation of the Shah Bano case, & portrayals of Hindu women as torchbearers of tradition. 61 References. J. Lindroth