Equality Of Religions Research Articles

Being Muslim the Chhipa way: Caste identity as Islamic identity in a low-caste Indian Muslim community

This article adds to the emergent picture of caste practices among Indian Muslim communities through a focus on caste-based discourses and practices in the contemporary OBC Muslim Chhipa community (OBC, short for ‘Other Backward Class’, is an Indian-government designation). The article examines Muslim Chhipa origin stories, marriage practices and language strategies and shows the ways in which these phenomena—and attitudes about them—allow Muslim Chhipas to articulate and enact strategies of upward mobility and respectability. Central to these strategies is the idea of ‘Islam’, though not in its expected guise as a religion of equality. The article also shows that Islam plays a different but ultimately complementary role in intra-Chhipa relations, allowing for continued caste pride. However, the upward mobility achieved by some suggests that caste practices and beliefs in Muslim communities remain linked to pan-South Asian notions of purity and pollution and, as such, perpetuate discrimination against dalit Muslims.

Makna Pluralisme Agama dan Relevansinya dalam Tradisi Sufi; Kajian atas Kepribadian Abu Mansur al-Halaj

The study of wihhdtul adyan thoughts which is often identified with religious pluralism has recently attracted the attention of academics, researchers, and reviewers of religions. The issue of wihdatul adyan, by some parties forcibly tried to be juxtaposed and equated with the wihdatul wujud thought conceptualized by a Sufi figure such as al-Hallaj. This paper intends to examine the model and practice of Sufism in the person of Abu Mansur Al-Hallaj, who is referred to by some as the bearer of the idea of ​​religious pluralism. This paper is also qualitative research with a philosophical-theological approach and concludes that; First, Al-Hallaj is not the originator and bearer of the idea of ​​religious pluralism in Islam, this is supported by several opinions of Sufis about Al-Hallaj. Second, Al-Hallaj acknowledged that there are differences in religion, not equality of religions (read: all religions are true) because in his childhood he experienced religious diversity in his family environment. Third, the claim against Al-Hallaj as the originator or father of religious pluralism is an excessive and irresponsible title, because what Al-Hallaj did is not under the alleged claim. This study provides an understanding that wihdatul wujud which is identical to the person of Al-Hallaj is not the meaning of wihdatul adyan which is often referred to as religious pluralism as claimed by some academics.

Intersecting gender inequalities in non-communicable disease risk factors in Kerala: A primary study

Abstract Evidence globally and in India indicates intersecting gender inequalities in Non-Communicable Diseases (NCDs) risk factors. These are understudied in Kerala, which is at an advanced stage of an epidemiological transition. We estimated sex differences in self-reported prevalence and screening coverage of blood pressure (BP) and blood glucose (BG) grouped by the socio-economic status. A multistage cluster random sampling survey of 3398 women and 2982 men was conducted in 4 districts of Kerala from July to October 2019. Descriptive, Relative Concentration Index (RCI) for age, wealth and education and Population Attributed Fraction (PAF) for caste/tribal groups and religion were computed using Stata 12 and WHO's Health Equity Assessment Toolkit (HEAT) Plus. More women reported BP and BG screening than men (BP - W: 90.3%; 95%CI: (89.1, 91.4) vs M: 80.8%; 95%CI: (78.5, 82.9); BG- W: 86.2%; 95%CI: 84.9, 87.4 vs M: 78.3%; (95%CI: 75.9, 80.6)).BP prevalence was significantly higher among women than men (BP - W: 11.2%; 95%CI: (9.0, 13.9) vs M: 7.9%; 95%CI: (6.6, 9.6). BP screening was concentrated among less educated women (WRCI: -0.2: 95%CI: -0.2, -0.1), older (WRCI: 0.3: 95%CI: 0.2, 0.4; MRCI: 0.5: 95%CI: 0.4,0.7) and wealthier populations (WRCI: 0.1: 95%CI: 0.03, 0.2; MRCI: 0.3: 95%CI: 0.1, 0.4).High BP was concentrated among more educated women (WRCI: 0.9: 95%CI: 0.1, 1.6) and less educated men (MRCI: -1.6: 95%CI: -2.6, -0.6). High BG was concentrated among less educated women (WRCI: -1.6: 95%CI: -2.4, -0.8) and more educated men (MRCI: 0.9: 95%CI: -0.1, -1.6). Religion inequality in high BG among women was -19.1(95%CI:-28.0, -10.2).We found distinct patterns of sex related inequalities in NCD risk factors in Kerala. There is a need for greater screening among men but also sub populations of women who may be under-served by screening services. These patterns require further exploration to understand contexts and pathways to ensure program design leaves no one behind. Key messages Intersecting gender inequalities in prevalence and screening coverage of NCD risk factors in Kerala, India. NCD screening should reach all gender equitably despite of their social economic status.

Introductory Remarks: The State of Religious Human Rights in the World Today — A Conference Report with Book Excerpts

This Article reports on a major international conference in 1994 a Emory on the state of religious rights and liberties around the world today. This report offers a thumbnail sketch of certain core teachings on religious rights and liberties among the Religions of the Book, notably the core guarantees of liberty of conscience, free exercise, and equality of religions. The second section of articles describes the state of religious rights and liberties in select nations and regions today.

An Assessment of Religion, Peace and Conflict in the Post 1991 of Ethiopia

Religious violence has become increasingly relevant in political and academic discourses. Because of the revival of religions, the contemporary world cannot be understood without accounting for the role of religion and religious organizations in peace and conflict, including the case of Ethiopia. The purpose of this article is to examine the role of religion in peace and conflict in the post 1991 of Ethiopia. Methodologically, the paper employed qualitative research approach by relying on secondary sources of data. The findings of the research revealed that Ethiopia has many positive assets that have to be exploited fully and critically including the role of the Inter-Religious Council. The religious policies of the present Ethiopian government are remarkably different from any of the previous ones with regard to the measure of religious freedom they provide. Paradoxically, one may wonder why is it at this time, where religious freedom and equality of religion are guaranteed, we are witnessing increased tensions and violent religious conflicts in contemporary Ethiopia. Inter-religious relations in Ethiopia have been peaceful and tolerant for long period. However, the rise of inter-religious conflicts in recent decades is taking place. Generally, in contemporary Ethiopia religion is used both as an instrument for producing conflict in certain circumstances and as a powerful resource for peace and transformation of conflict in the society. On the whole, identifying the role of religion in conflict is a very complex task to accomplish, as there are multiple variables to be well-thought-out.

Vivekananda’s Views on Christianity and Islam

Vivekananda was the Hindu revivalist of nineteenth century who preached the message of equality of all religions. In his lectures, he guided people to assimilation of religions and not their destruction. He emphasized on peace and harmony of religions that could only be attained through tolerance. This paper explores his claim of equality of religions from his writings regarding two religions - Christianity and Islam. Critical approach is utilized to identify the fact that either he is equating all religions or he is trying to submerge the non-Hindu religions in his philosophy of neo-Vedanta. Apparently, the tension between these two positions makes his theory of pluralism suspicious. In other words, his popular image of being a pioneer of religious pluralism needs to be reassesses by studying his writings and presentation of the beliefs, rituals, and practices of other religions, as well as, his practical interactions with the followers of different religions during his life. In this connection, it is important to explore how he perceives and depicts the personalities of Jesus Christ and Muhammad.

The Social Equality of Religion or Belief: A New View of Religion’s Place in Society. Edited by Alan Carling

The Social Equality of Religion or Belief: A New View of Religion’s Place in Society. Edited by Alan Carling

From Formal Equality to Positive Neutrality to Positive Inferiority (for Some): The European Court of Human Rightss Limited Influence on Constitutional Changes and Religion in Hungary

In the period from 1989 to the present day, Hungary twice changed its constitution and the framework of state-religion relations. In 2011/2012, its most recent constitution, the Fundamental Law, was introduced, and with it new legislation on church-state relations, bringing with it an effect of de-registering a number of formerly-recognized smaller religious communities. The European Court of Human Rights in 2014 held these effects to be partially contrary to European human rights standards. I argue that, far from being an aberration, ‘the new church-state regime’ of 2012 represents the formal solidification of the already-operative mode of the 1989-2011 Hungarian church-state system. The Fundamental Law and new legislation on church-state relations merely built on an existing establishment and went on to formally legalize an already present status-based two-tier cooperationist regime between church and state, formally establishing historical churches while converting previously formally equal but de facto unequal smaller religious communities to a status of formal inequality. The positive neutrality stance of the Hungarian Constitutional Court toward state-church relations in the period 1989-2011 transformed applicable constitutional provisions of the previous 1989 Constitution guaranteeing liberal formal equality of religions and separate functioning of church and state into demands for positive neutrality, consequently providing partial legitimacy for the devolution of smaller religious communities to the inferior status of associations after 2012. Against such a background, the influence of the ECtHR and other international and European bodies critical of the direction of state-church relations and politics in Hungary in general appear limited, and will likely depend upon on-the-ground mobilization in resistance to - or in support of - changes or status quo.

Calvin’s interpretation of the first commandment and the implications for religious pluralism and equality of religion

Scholars agree that we live in a pluralistic world. For the purpose of this article, the emphasis is on religious pluralism as distinguished from other forms of pluralism. The religious pluralism addressed in this article, can be seen as synonymous with equality of religion. From the paradigm of the Calvinistic-Reformed tradition, the question is asked what the implications of Calvin’s interpretation of the first commandment are for the phenomenon of religious pluralism and equality of religion. His interpretation in the Institutes (1536 and 1559) and Catechisms (1538 and 1545) as well as his commentaries on Exodus 20:3 and Deuteronomy 5:7 emphasise that there is only one God: the triune God of Scripture. He alone should be worshipped as he commands in his law. This claim also applies to the government. In the pluralistic context of today, the Church ought to maintain and proclaim this truth − both in its apologetic calling and witness to government.Calvyn se verklaring van die eerste gebod en die implikasies daarvan vir godsdienspluralismeen godsdiensgelykheid. Navorsers stem saam dat ons in ’n pluralistiese wêreld leef. Wat die fokus van hierdie artikel betref, val die klem op godsdienstige pluralisme in onderskeid van ander vorme van pluralisme. Godsdienspluralisme kan, sover dit die skopus van hierdie artikel betref, gesien word as sinoniem met godsdiensgelykheid. Vanuit die Calvinisties-reformatoriese tradisie word die vraag ondersoek wat die implikasies van Calvyn se verklaring van die eerste gebod vir die verskynsel van godsdienspluralisme en godsdiensgelykheid is. In sy verklaring in die Institusie (1536 en 1559) en sy Kategismus (1538 en 1545) sowel as in sy kommentare op Eksodus 20:3 en Deuteronomium 5:7, beklemtoon Calvyn dat daar net een God is, die drieenige God van die Skrif. Hy alleen moet aanbid word soos Hy in sy wet beveel. Hierdie eis geld ook vir die owerheid. In die pluralistiese tyd en samelewing moet die kerk hierdie waarheid handhaaf en uitdra in die apologetiese roeping sowel as as in die getuienis teenoor die owerheid.

GAGASAN PLURALISME AGAMA GUS DUR UNTUK KESETARAAN DAN KERUKUNAN

This article focuses on framing the thought of Abdurrahman Wahid on reli- gious pluralism. Gus Dur-his familiar name, is a figure of the Muslim scholars, clerics, and also a politician who has a considerable influence in the national life in Indonesia. The idea of religious pluralism was offered by Gus Dur calls for recognition of the equal right to claim the truth of any religion by its followers, respectively. For Gus Dur difference faith/theology should not affect the enforce- ment of justice. Ever y religion should receive equal treatment before the law; hence neither group feels superior to the other.The author argues that the research on the views of Gus Dur is ver y important to see what is meant by religious pluralism. From this study we can also see the mapping of what Gus Dur strug gled in upholding religious pluralism. By using critical-thinking approach, Gus Dur’s tought will be dissected to obtain a com- prehensive understanding of the globalizing thought of Gus Dur which covering various aspects of life, not only limited in political issues, the relationship be- tween religion and the state as well as inter-religious relations. The result can be described that there are three focuses of Wahid fought in the religious pluralism, namely equality of religions, tolerance and interfaith and inter-religious dialog.

Gandhi, Conversion, and the Equality of Religions: More Experiments with Truth

AbstractEven though Gandhi is often cited in the debate on religious conversion in India, his viewpoints have not been systematically analyzed. One reason is that his writings present a confounding blend of concepts derived from different traditions. The article argues that this fact provides a unique entry point into Gandhi’s thought. By looking for systematic patterns in his distortive use of English-language terms and ideas, the background ideas that have structured his reasoning can be traced. The conceptual distortions in Gandhi’s writings are shaped by these ideas, which reflect typical Indian attitudes and modes of thought on the question of religion and conversion. Analyzing his writings in this way not only allows for an explanation of his views on religion and his antagonism to conversion, but also clarifies the widespread unease towards Christian proselytism in contemporary India.

Separation, Equality, Nearness: Three Church-State Models

The author discusses several models of the relation of church and state with respect to their advantages and shortfalls to freedom of religion and equality of religions. The first model is the separation of church and state at a great distance, the second the model of equal religions and the third the rapprochement model of civil religion and constitutional ethics. None of these possible models is fully satisfying. Precisely because the minimum pre-requisites for legitimacy and liberality are preserved, or should be preserved, in all three models, the advocates of all of these church-state models should learn to cherish their respective assets in order to ‘bear’ the accompanying losses.

Universalism in Hinduism

AbstractOne of the distinctive features of Hinduism, especially modern Hinduism, is its emphasis on universalism. Also known as religious pluralism—and sometimes perennialism or the perennial philosophy—universalism can be defined maximally as the idea that all (and minimally as the idea that many) religions contain at least some measure of truth and lead their practitioners to God‐realization—that is, liberation or salvation as conceived in Hindu traditions. Known in contemporary Hindu thought as ‘the harmony of religions’ or ‘the equality of religions’ and prominently associated with the teachings of Ramakrishna and Mahatma Gandhi, universalism is controversial. This article will explore the following dimensions of this doctrine and the controversies associated with it: Its conceptual and social foundations in ancient Hindu scriptures, philosophies, and practices; the process by which its modern formulations both emerge from and influence liberal Christian thought in dialog with Hinduism; criticisms of this doctrine by both Christians and Hindus; and recent attempts to reformulate this doctrine taking these criticisms and into account.

Equality of religions: a preliminary response

Different religion perceives Truth differently and conceptions of that Truth may even be tangential, let alone identical. Islam is both exclusive and inclusive. As far as theological or creedal matters are concern, Islam is exclusive. The creedal matters pertaining to question of God, His nature or attributes, Muslims should not compromise with conception or perception of other religions, except in a very general rubūbiyyah manner. In other word, we cannot dilute the concept of God with that of other religions. As for moral and ethical values, the door is wide open for polite conversation, dialogue and cooperation. In fact, noble ethical principles of interpersonal relationship found in most religious teachings serve as source of guidance for human relationship. For the crux of all religions are peace, balance and harmony not violence and aggression. The concept of universalism in the religion of Islam manifests itself in inclusively aspect of its teaching particularly in dealing with other religion adherents. Even though Islam is exclusive towards its unique tawḥīd, however the treatment is based on the humanity that is to make no distinction between all different nations as the creations of God. Therefore, there is no such thing to discriminate or degrade others since all are Gods creations that receive blessings or graces from Him alone. In this respect, Islam comes out with several principles deal with the diversity of religion or belief as well as race and nations.

Association les Témoins de Jéhovah versus France The Jurisprudence of the European Court of Human Rights on Religious Activities and Taxation Issues

AbstractAccording to the jurisprudence of the judicial bodies of the Council of Europe, association and financial laws has considerable influence on the fiscal status of religious activities. To a certain extent, it conditions the choice of statutes and juridical structures by religious institutions. At the national level, the tax system in consequence submits the activities in question to particular regulations which have led many religious institutions to opt for elaborate fiscal and legal arrangements, compartmentalized into distinct sectors or into separate structures. Such is the case with the activities of the religious economy sector: publishing, agricultural and vinicultural production, tourism services which require recourse to complex legal and fiscal organizational schemas. A series of examples related to the taxation of religious bodies can demonstrate the extent of some contradictions: – differences of treatment by the national Administrations in refusing tax exemptions or denying religious status to certain movements; – recourse to fiscal controls or audits as a “tactical weapon”. In many countries the debate continues today due to changes in the financial regulations affecting religious activities and discriminatory applications of the principle of equality of religions before the law. This debate is based on the never-ending questions about criteria relying on the historical presence, representative nature and social utility of religions, issues that have been the object of legal distinctions.

Philosophies of Difference and Religious Diversity

AbstractThe so-called postmodern era is charactherised by attempts to formulate a new concept of difference. These attempts belong within the discourse of Nihilism. Nothingness is usually see as the negation of the one and only. But it can also refer to the one's transformation into many others. The way into nothingness then no longer falls into an abyss, but becomes the way into multiplicity without unity. Preliminary meaning replaces ultimate meaning. Difference is the many without unity. But the many are also one, many times one. Multiplicity does not equal chaos, the fertile mythological chaos that cannot be repeated. But the between-us can become a creative space in which we weave Lyotard's patchwork of minorities. This in-betweenity is the precondition for respect for the other, which is more than tolerance. Against this theoretical background, and in view of some insights from intercultural plailosophy, the following issues are investigated: the equality of religions, universalism and relativism, and inter-religious dialogues.

Pakistan: The role of religion in political evolution

This article provides an insight into the demand of the Islamic fundamentalist parties for an Islamic state today. The fundamentalists opposed the creation of Pakistan because it contradicted orthodox Islamic thinking. However, after the formation of Pakistan these groups who experienced a sense of alienation sought desperately to establish an Islamic state. Pakistan was created as a Muslim state and therefore religion has a distinct role in its political evolution. This role can be categorised into two phases, namely, the pre‐partition and the post‐partition periods. In the pre‐partition phase Islam was used as an effective instrument of political mobilisation in order to achieve a Muslim state. However, once the political objective of nationhood was accomplished then there was a marked decline in the leadership's emphasis on the role of religion. As a result, a conflict of ideology arose because the leadership desired a secular state while the people yearned for a Muslim nation. Pakistan was fanned on the basis of the two nation theory which lost its relevance on August 11, 1947, when the Quaid‐I‐Azam Mohammad Ali Jinnah made a public statement that religion was a private affair of the individual and highlighted the equality of religions. The anti‐Ahmadiya riots, the Objectives Resolution, the Basic Principles Committee Report and the 1962 Constitution only highlighted the role of religion in the political evolution of Pakistan.

Women in Tunisia: a survey of achievements and challenges

Female emancipation in Tunisia is largely due to two pioneering figures: Tahar Haddad, who, at the start of twentieth century, argued that, as Islam was a religion of equality and justice, men and women should be treated equally; and Tunisia's first president, Habib Bourguiba. As premier in 1956, he guided a radical personal status code into law, justifying equality for women on the basis of ijtihad. His support for emancipation continued until he left office in 1987. President Ben Ali has continued his predecessor's policies, although discrimination remains and there is now a new challenge: political Islam.

The New Concordat in Italy: Equality of religions established

The new agreement between Italy and the Holy See has important consequences for the status of the Jewish community.

Shouting for the Lord: The Power of Women's Speech in the Pentecostal Religious Service

PENTECOSTALS IN SOUTHERN INDIANA are quick to assert that theirs is a religion of equality; all members, male and female, are equal in the sight of God and all may participate in the ecstatic behaviors that have become the trademark of this charismatic religion. In fact, if anything, the newcomer to a Pentecostal religious service would report that dominate the services: they are there in greater numbers; they sing more; they march and dance around the church with tambourines more than men do; they are more likely the ones to go into trance, jerk, fall down, speak in tongues; and it is they who go forward for special healing. For all of this, male authority and control in a Pentecostal church must not be confused with female spiritual power. Although can be preachers in this faith, at least in name, they are rarely pastors. Men maintain the position of authority in this religion that is based squarely on a Biblical hierarchy that places below men. The traditional sex-linked roles in this religious community dictate behavior models and support only those performances that maintain and perpetuate the status quo. By recognizing this fact, it is possible to understand the differences in the artistic verbal performances of Pentecostal men and women. This study of women's speech in the Pentecostal religious service supports I. M. Lewis's contention that ecstatic religion is most attractive to those segments of society that are politically impotent, providing them a means for expression and group identity (Lewis 1971:32). Denying any innate tendency toward hysteria in women, Lewis correlates the peripherality of women in most, if not all, social systems with female tendencies: It is in terms of the exclusion of from full participation in social and political affairs and their final subjection to men that we should seek to understand their marked prominence in peripheral possession (1971:88). Attraction to trance and experiences provides a means for establishing cohesion for disjointed groups, according to Lewis, who sees such experiences as thinly disguised protest movements directed against the dominant sex. Thus, they play a significant part in the sex-war in traditional societies and cultures where lack more obvious and direct means for forwarding their aims