Neo-Hinduism and Secularism
In: A journal of church and state: JCS, Band 9, Heft 2, S. 200-210
ISSN: 2040-4867
In: A journal of church and state: JCS, Band 9, Heft 2, S. 200-210
ISSN: 2040-4867
In: India quarterly: a journal of international affairs, Band 26, Heft 4, S. 427-427
ISSN: 0975-2684
In: India quarterly: a journal of international affairs, Band 26, Heft 1, S. 64-65
ISSN: 0975-2684
In: India quarterly: a journal of international affairs, Band 30, Heft 2, S. 175-176
ISSN: 0975-2684
In: A journal of church and state: JCS, Band 8, Heft 1, S. 133-135
ISSN: 2040-4867
In: Netherlands international law review: NILR ; international law - conflict of laws, Band 21, Heft 2, S. 213
ISSN: 1741-6191
In: The review of politics, Band 28, Heft 4, S. 447
ISSN: 0034-6705
In: The review of politics, Band 34, Heft 3, S. 342
ISSN: 0034-6705
In: Social research: an international quarterly, Band 41, Heft 2, S. 226-240
ISSN: 0037-783X
In: International journal of Middle East studies: IJMES, Band 4, Heft 2, S. 163-177
ISSN: 1471-6380
The question of change in religion in Middle Eastern communities has been recently studied by several researchers. A review of these studies reveals three main approaches to the problem. The first approach, used principally by orientalists, treats the problem in terms of either history or theology. Among the most significant of these studies are those of H. A. R. Gibb (1938) and Bernard Lewis (1964), who hold that contact between the secular world of the West and the Muslim sacred way of life has brought elements of secularism into the Islamic religion.
In: Worldview, Band 16, Heft 4, S. 11-16
The emergence of an official policy of secularism in Bangladesh must be viewed as a major ideological landmark in the recent history of the Indian subcontinent. Analyzed in terms of legitimizing symbols, the abrupt change from the Islamic Republic of Pakistan to the secular People's Republic of Bangladesh is a significant event. It is axiomatic that revolutionary changes in the symbols of statehood need not be, and generally are not, accompanied by corresponding attitudinal changes among the masses of the people. The symbols, after all, are formulated by a small political elite or even by one leader. But it is important to understand both what the leaders are trying to express by the symbols they choose and how these symbols are related to the political process and the general culture.
In: Social research: an international quarterly, Band 41, Heft 2, S. 193-225
ISSN: 0037-783X
In: Middle Eastern studies, Band 6, Heft 1, S. 3-34
ISSN: 0026-3206
Based on statistical surveys & observation, considerations are presented on the position of religion in Egypt. The basic polarity of the discussion is mosque versus government. The religious establishment has fallen increasingly under the control of government, & the influence of the ulama, or Moslem priests, has correspondingly declined. The mosques are under the supervision of the Ministry of Waqfs whose power has eroded to the point where only three major functions remain: charity, investment of its own funds, & mosque supervision. While not directly opposing religion, the military regime has sought to encourage people to look beyond it & has tried to use religion to buttress its goals of socialism, nationalism, & one-party 'popular democracy.' The religious establishment has accepted secularism in fact, if not in principle. 22 Tables. S. Karganovic.
In: The annals of the American Academy of Political and Social Science, Band 338, S. 79-90
ISSN: 0002-7162
Viewed in historical terms, the image which Jewish teenagers have of their milieu represents a decisive break with the past. The sense of uniqueness & special destiny seems to be fading. Jewish life is conceived of as Mc, nonideological, & entirely consonant with the dominant modes of Amer life, though the younger teens have less sense of being differentiated from the mass of Amer teen-agers than the older ones. Any signif diff between Jewish teen-age culture & the dominant models lies in the fact that the Jewish version is somewhat less cultistic & less sharply set off from adult life. With respect to 2 touchstones of Jewish life - the scholarly tradition & the cohesion of fam life - counterimages have developed among Jewish teen-agers. Except among Orthodox children, the attitude toward religion shows a not unexpected downward arc toward indiff & secularism. The older teen yrs are largely Coll-oriented. Though their att's hardly differentiate these teen-agers from their non-Jewish peers, they tend to live in a vast, self-enclosed Jewish cosmos with relatively little contact with the non-Jewish world. Soc life is characterized by extraordinary zeal & singular lack of privacy. Marriage, particularly for girls, is a prime value. The culture is predominantly Ur in environment. Small-town residence encourages one vein of Jewish teen-age contraculture & other veins are Orthodoxy & critical intellectualism. AA.
In: Social research: an international quarterly, Band 37, Heft 2, S. 203-211
ISSN: 0037-783X