Pengaruh Kepedulian Remaja dalam Kegiatan Keagamaan dengan Pengamalan Keagamaannya,

In contemporary society, digital media has become an integral part of daily life that shapes how people interact with the world around them. This phenomenon has also influenced religious activities and practices. Studies on digital religion and religious practices among digital natives in the Western world have indicated that traditional religious practices are on the decline. Instead, more accessible and flexible forms of religious activities and beliefs are emerging. Given this context, it is important to investigate whether similar trends are occurring in Korea. This study aims to explore the religious activities and expressions of Korean individuals in the online environment. Specifically, the study focuses on four main areas: ① the online religious activities of established religions such as Protestantism, Buddhism, and Catholicism; ② the online religious activities related to divination belief systems such as the Four Pillars of Destiny (四柱 saju) and Tarot; ③ online holy sites and wish comments or chats; and ④ popular religious neologisms such as jileumshin (지름神 a god with the power to justify consumption) and gatsaeng (갓[God]生 one’s best life). Through this review, it can be ascertained that religious ideas and practices are restricted by the attributes of digital media. This implies that the emergence of simplistic forms of religious ideas and activities is associated with the features of digital media and the consumption of digital content.

Objective: To examine the prevalence of religious beliefs and practices in hospitalized patients with congestive heart failure (CHF) or chronic pulmonary disease (CPD), and determine relationships with physical and mental health. Methods: Subjects were a consecutive sample of 196 patients age 55 or over admitted to Duke University Medical Center with a diagnosis of CHF or CPD. Patients underwent a 60–90 minute interview and physical exam to assess physical health, social support, mental health, religious activities and attitudes (attendance, prayer and scripture study, intrinsic religiosity). Results: Religious practices were widespread; 98% had a religious affiliation; 48% reported attending religious services weekly or more; 70% reported praying or reading religious scriptures at least daily; and over 85% consistently indicated intrinsic religious beliefs and attitudes. Religious activities and attitudes were inversely related to measures of physical illness severity and functional disability, and were less common among patients with prior psychiatric problems, hospitalizations for depression, drinking problems, and those currently taking psychotropic drugs. Religious activities (especially religious attendance) were associated with greater social support, but were only weakly related to less depression. Conclusions: Religious beliefs and activities are common among patients with CHF and CPD, are associated with less severe illness and functional disability, fewer prior psychiatric problems, and less psychotropic drug use. Treatment implications are discussed.

ABSTRACTThis qualitative study aims to explore the impact of religious beliefs in terms of religiosity, including (1) religious background, (2) religious practices and (3) participation in religious activities, on the development of spiritual well-being of Chinese students. Thereafter, this research further discussed how and what religiosity has contributed to the development of the university students’ spiritual well-being.27 individual in-depth interviews with university students were conducted. Findings contribute to the exploration of how the spiritual well-being of students could be influenced by their religious beliefs. Their religious doctrines, activities and practices may likewise be integrated in their daily lives. Moreover, religious doctrines, participation in religious activities and prayers or meditation positively contribute to the development of the university students’ spiritual well-being in specific domains (i.e., personal, communal, environmental and transcendental). Happiness, love, harmony, and devotion are affirmed as possible reasons and effects from their religious beliefs in the specific domains.

Purpose: The purpose of the study was to determine the role of religious beliefs and practices on economic development on the Kenyan economy.Methodology: The study adopted a desktop research design.Results: Based on the past literature the study concluded that religious beliefs significantly influence economic development on the Kenyan economy. Religious Practices and Objections of Some Religious Groups to the economy were significantly related to the economic development on the Kenyan economy. Religion and religious activities can influence society in two ways. First, religious activities, such as church attendance, are social activities and thus comparable to meetings of football clubs, tennis clubs, scouts, political parties, etc. These meetings can be instruments for establishing networks that could be of use for economic activities in the region and could also be helpful for establishing trading relations with partners from other countries who belong to the same religious group. Such networks can stimulate economic growth Policy Recommendation: Based on the study findings the study recommends that Religion and religious activities can influence society in two ways. First, religious activities, such as church attendance, are social activities and thus comparable to meetings of football clubs, tennis clubs, scouts, political parties, etc. These meetings can be instruments for establishing networks that could be of use for economic activities in the region and could also be helpful for establishing trading relations with partners from other countries who belong to the same religious group. Such networks can stimulate economic growth. The study also recommends that governments and religious stakeholder should work hand in hand to formulate policies that will motivate the Kenyan economy.

As of this time, the religious behavior of young people, the specifics of their religious practices and their general attitude to religion have not been adequately studied. The same fully applies to the influence of youth religious culture on the religious environment. Meanwhile, a better understanding of the religiosity level among young people and its specific features would have produced a more balanced and more adequate religious policy and helped preserve interconfessional harmony and stability in the post-Soviet space. In the course of our studies we defined the level of religiosity by the extent to which the sacral duties (i.e., fasting, praying, pilgrimage to holy places and voluntary offerings) were observed. The attitude of the younger generation to religious extremism was also examined. We based our research on the results of public opinion polls among the young people in the cities of Turkestan (Kazakhstan) and Nizhnekamsk (Tatarstan, Russian Federation). It turned out that the level of religiosity (as per the above parameters) among the young people of Tatarstan was lower by almost two times than that in Kazakhstan, yet the type of their religious culture does not negatively affect religious stability. The high and ever-growing level of religiosity among all population groups (younger generation included) is present in the southern regions of Kazakhstan (the Turkestan Region being no exception), which are seen as a zone of high risk of religious extremism. The results of recent studies, however, confirmed that current social instability is not rooted in youth radicalism: the level and nature of religious activity in this population group are not a threat to religious stability in the region. Indeed, the majority of the respondents in the Turkestan Region had no personal experience of dealing with radical religious extremists; a smaller part (a third) of the respondents believes that the threat is real. In Tatarstan, on the other hand, the share of respondents who are aware of the threat of religious extremist activity and fear it is nearly 40%; the share of those who admit that religious extremists are present among the republic’s younger generation is even higher (81%). While the majority of the respondents assessed the religious situation in Tatarstan as fairly stable, 40% remained convinced that religious extremists may destabilize the religious environment in the region. Since the level of religiosity among the polled young people in Tatarstan is nearly half the size of that in Kazakhstan, it can be defined as a zone of low youth religious activity. The level of religiosity in Turkestan makes it a zone of average religious activity. Comparative analysis of the religiosity level among the younger generation helped us identify certain factors that negatively affect interconfessional stability in Kazakhstan and Russia and suggest an efficient religious policy.

In this chapter, I draw upon ethnographic research in three geographically and linguistically different communities facing language endangerment in order to discuss the intersection between language revitalization efforts and religious practice: the Bretons of Brittany, France; the Chickasaws of Southeastern Oklahoma, U.S.; and the Nahuas of Hueyapan, Mexico. I argue that religious ideologies, practices, and texts often play critical roles in endangered language revitalization. While language revitalization can be interwoven with any number of social practices, I focus on one such aspect of social and personal life—religion. Religion’s intersection with language revitalization is often intertwined with the both the specific history of a given language and with the broader community in which it is, or was, spoken. Not surprisingly, the products of both religious practices and language revitalization are often connected. On the one hand, texts and genres incorporated into language revitalization efforts carry not just the primary function of language learning, but also underlying themes of religious (and cultural) beliefs and practices. Religious activities and writings conducted in endangered languages can also carry the secondary effect of encouraging language revitalization.

The rapidly increasing popularity of K-dramas among Muslim students in Indonesia has raised concerns about their impact on their religious values, as intense exposure to the culture and lifestyle depicted in K-dramas may influence Muslim students' religious perceptions and practices. In this case, this study aims to examine whether there is a correlation between the intensity of watching K-dramas and changes in religious values and practice among Islamic Education students from the batch of 2019 at UIN Raden Intan Lampung. The research uses a quantitative survey method by collecting data through a Likert scale questionnaire. The data analysis used Pearson Product-moment correlation analysis and simple linear regression. The results indicate that a significance value of 0.011 < 0.05 was obtained, leading to the rejection of H0 and acceptance of H1. This suggests a significant influence between the intensity of watching K-dramas and changes in student religious values and practice. Therefore, it is recommended that students be wiser in using their time and increase their religious activities. Moreover, educational institutions should also strengthen programs that support religious practices.

From a historical perspective, cities have served as more than mere locations where religious practices are observed; they have consistently exhibited an elevated level of historical documentation. The claim advanced here is that the interrelationship between religious change and urban development necessitates thorough analysis. It is imperative to critically examine the significant developments in local and trans-local religions, particularly emphasising their distinct urban contextual factors. At the same time, such urban conditions, the practices, and discourse that shape the understanding of these conditions as urban are not independent variables in the study of religious change. Rather, they are influenced by religious practices and individuals, thereby forming a reciprocal relationship. The choice of areas is an assumption that the pertinent aspect in establishing a connection is the spatial character of religious practices and ideas and their material manifestation in physical space. The article concisely examines various aspects related to the transformation of urban spaces and religious practices. These include the process of monumentalising urban areas and gods, the public display and the articulation of communication with God and gods, the imaginative and widespread utilisation of scripture in religious activities and thought, the increasing division of labour and professionalisation, the emergence of individual urban actors who are not solely defined by their ancestral lineage, the formation of religious groups, the religious organisation of time and the influence of temporal concepts on religious ideas and practices, and lastly, the conceptualisation of alternatives to urban life through the religious exaggeration of rural and natural environments. Such a cursory review of religious changes in urban settings and their impact on urbanism does not yield any definitive assertions on these developments. However, the collective evidence confirms the effectiveness of the presented approach.

This paper aims to analyse the framing of Arabic news media, namely Indonesia Al Youm and Aswaq Malaysia, regarding restrictions on religious activities during the pandemic. This qualitative research uses primary data on religious practices during COVID-19 in Indonesia Al-Youm and Aswaq Malaysia. In analysing framing media from Arabic newspapers, the paper proposed the theoretical concept of framing media by Pan and Kosicki. This paper found that Indonesia al-Youm's news related to restrictions on religious activities during COVID-19 is minimal. Therefore, media framing is limited and does not represent the media's ideology in reporting restrictions on religious activities. On the contrary, Aswaq Malaysia can provide detailed media framing regarding restrictions on religious activities during the pandemic. This is because the Malaysian government has gradually issued regulations on religious activity restrictions for each state in the Malaysian region. However, Aswaq's news framing regarding restrictions on religious activities sounds neutral and does not contain any expressive elements to attack certain parties.

There has been a steady rise in the practice and performance of religious activities within the cyberspace since the 1980s. Many pastors have embraced the use of technology in their religious and ministerial practices. However, what would be more critical is to understand how technology, once adopted and operational would assume the function of support and fulfil religious members’ spiritual, emotional and social needs. This paper discusses technology use in religious organizations, particularly during the lockdown period of Covid-19 between March 2020 to the July 2021. The article uses South Africa as a research context to explore technology use and its role to address the challenges of support, space and practice. The paper employed a qualitative interpretive paradigm to source data from six members from different religious organizations in South Africa. Three themes arose from the data: information and communication technologies provide space for religious member to network; information and communication media facilitate religious practice and activities; and information and communication technologies enhance management of resources.

A healthy brain is essential for independent and participatory life. Religion may play a key role in brain health. This study investigated the influence of religion on brain health among adults in the United Arab Emirates (UAE). This was a cross-sectional study among adults in the UAE based on the Global Brain Health Survey (GBHS). Information on demographics, knowledge and beliefs about brain health, and religious perceptions and practices related to brain health was collected. Data were summarized using frequencies and percentages. Logistic regression analysis was used to identify factors associated with religious activities and attitudes toward brain health, and results are presented as adjusted odds ratios (OR) and 95% confidence intervals (CI). A total of 887 participants (65% women) were included. About 78% of women and 73% of men believed that religion strongly influences brain health. About 47% of participants reported frequent practice of religion for their brain health. Frequent thoughts about one's brain health (OR = 2.52, 95% CI = 1.47-4.31), frequent engagements in religious activities (OR = 33.42, 95% CI = 18.58-60.11), being married (OR = 0.46, 95% CI = 0.23-0.90), and having had COVID-19 (OR = 0.51, 95% CI = 0.27-0.97) were associated with purposeful use of religious activities for brain health. Our study found a significant link between religious practices and brain health, suggesting that faith- and spirituality-based approaches may be important for addressing brain health issues. These findings highlight the need for programs that incorporate religious beliefs to improve brain health, offering practical solutions for communities and healthcare providers.

Additive effect of religious activity in the management of patients with schizophrenia: A study from Bangladesh

Coronavirus Disease 2019 (COVID-19), a virus founded in China, has spread worldwide as it has become pandemic. As a result, significant and detrimental impacts are undeniable to global citizens, including those in Indonesia. With the government's suggestions like introducing physical distancing and large-scale social restriction, they slow down economic growth. Also, they impact religious practices, particularly those performed by Muslims in Indonesia. This paper will discuss the impact of the COVID-19 pandemic through the lens of Islamic law. There are two main issues to analyze. First, what is the impact of COVID-19 on community activities in the view of Islamic law? Second, what is the impact of COVID-19 on religious communities in carrying out worship? This paper finds that the COVID-19 pandemic has adversely impacted religious worship activities in public places by considering this virus's rapid transmission. It is followed by the closure of worship places to encourage citizens to practice their religious activities at home. Thus, the whole community was urged, and some were prohibited following the mapping zone experienced by each region. Given Islamic law believed and trusted by Muslims, in the end, the government has issued a new normal policy by opening places of worship with health protocols.
 KEYWORDS: COVID-19, Islamic Law, Religious Practices, Indonesian Muslims.

The article aims to examine religious activity in Christian churches. In order to achieve this goal, religious activity is defined through religious practices such as church attendance, prayer, and Bible reading. The data used in the article are taken from a survey of growing churches (hereafter referred to as KK2020, n=350), in which nine Estonian growing churches participated. The main comparative base is the sociological survey on religion “On Life, Faith and Religious Life” (EUU2020, n=1000), conducted in Estonia. As a result of the analysis, the article presents an overview of religious activity indicators for growing churches, ordinary churches, and the adult Estonian population and compares growing churches of different denominations. Based on the results, it can be hypothesized that religious activity of church members and minister has positive influence on church growth.

ABSTRACT
 
 POLARIZATION OF SOCIAL RELIGIOUS INTERACTION IN THE MIDDLE OF THE COVID-19 PANDEMIC IN THE COMMUNITY OF SIWALANKERTO SUB-DISTRICT, WONOCOLO SURABAYA
 
 
 There are two focus problems in this study, namely: How is the process of changing the pattern of socio-religious interaction and what is the form of polarization of socio-religious interactions during the Covid-19 pandemic in Siwalankerto Village, Wonocolo District? This research was conducted using qualitative research methods and in analyzing this study using the AGIL-Talcott Parson theory.
 From the results of the study, it was found that there were new patterns in the socio-religious interaction of the Siwalankerto community since the covid-19 pandemic. This new pattern began to become new values ​​in socio-religious life when the government made several policies and regulations relating to the handling of the covid 19 pandemic. With the changing patterns of interaction and the community must be able to adapt to the current pandemic conditions. Changes in socio-religious interactions during the COVID-19 pandemic occurred when people had to adjust to government policies regarding the community in their activities, including in socio-religious activities and the application of strict protocols in every activity, including the implementation of religious rituals.
 With the COVID-19 pandemic, religious ritual activities which are usually carried out together and between religious activities and social interaction have become a single unit in society, now must change. Government policies and regulations for worship must be carried out in their respective homes so that there is a polarization of social interaction and religious practice during the COVID-19 pandemic.
 
 Keywords: Polarization, Socio-religious Interaction