Members Of Religious Organizations Research Articles

Dinamika Ekspresi Religius Subkultur: Sebuah Perlawan Terhadap Normativitas Beragama di Media Sosial

This article aims to analyze at the dynamics of millennial's religious expressions in real life and on social media. Using a qualitative approach with netnographic methods and literature studies, this study compares the virtual data through interviews and participant observation on the Instagram and WhatsApp. Based on the findings, millennial's religious expressions on social media tend to be dynamic, different from their daily reality which tends to follow the dominant style of religious expression in society. Woodward calls it fluid, that identity can continue to change following the social setting in which the individual is located. This dualism cannot be separated from the existence of a dominant culture that requires millennials to express their religiosity in activities such as diligently worshiping, being members of religious organizations, and participating in spiritual activities. These activities are considered as an established religious expression in society, and even becomes a standard in determining a person's level of religiosity as well as the way to exclude someone from the community in which he or she lives. The phenomenon of millennial religious expression as opposed to the dominant religious culture can be identified as part of a subculture. Subcultural groups often voice their aspirations in various forms, including ways to go against the dominant and popular social norms in a society. However, their fluid character and identity shows that the form of resistance is not always shown by a fierce resistance in one space, in this case in a virtual space. The culture of religious expression on social media that contrasts with expressions in real life places millennials in a post-subculture position, where this indicates that there are negotiations to convey an aspiration.

FREEDOM OF CONSCIENCE IN CONNECTION WITH THE COVID-19 PANDEMIC: POLITICAL SCIENTIFIC REFLECTIONS

The article presents a review of the current state of relations between the state and religious organizations during the COVID-19 pandemic. The purpose of the article is to investigate the political science aspect of the manifestation of freedom of conscience in the pandemic period, mainly in democratic countries. It is noted that in democracies, freedom of conscience has not been reproduced without problems, and non-democracies have persecuted believers, often emphasizing that this does not impede religious freedom in their countries. In countries where believers have been persecuted, this disease has only become part of the repression and has intensified it, including vaccination, which is another means of discriminating against members of religious organizations who are persecuted. In the current situation, even authoritarian states have an understanding of the importance of collective immunity, and although totalitarian or authoritarian regimes promote vaccination, it does not promote freedom of conscience as such. The direction of our study limits the coverage of the general impact of the pandemic on the state of religion in the world – so far these processes are quite controversial. Some publications talk about a general decrease in the number of believers, others about its growth, at least the number of online appeals to religious issues and prayers has increased much more. The printing of the Bible and other religious literature has decreased significantly, but the number of appeals to God at the Wailing Wall and other holy places for various religions has increased. Further research into the virtualization of religious life and the role of religious organizations in general in overcoming political, economic, psychological, etc. problems, greatly exacerbated by the pandemic – especially related to the meaning of society in terms of fake and post-truth.

Social networks and health-promoting behaviors among North Korean refugees in South Korea

ABSTRACT Poor health behaviors among North Korean refugees (NKRs) in South Korea are serious risk factors hindering their overall well-being. Despite their significance, little is known about the roles of social networks in promoting health behaviors of NKRs. Thus, we examined how social network characteristics were associated with health-promoting behaviors among 202 NKRs. We found that social networks featuring members of religious organizations were positively associated with overall health-promoting behaviors, health responsibility, exercise, and nutrition, whereas networks with South Korean friends were negatively associated with nutrition. Findings suggest that health interventions facilitating religion-based network ties may promote health behaviors among NKRs.

UJI KEBERFUNGSIAN DIFERENSIAL RASCH PADA SKALA PERSEPSI TERHADAP POLITIK IDENTITAS KELAS MENENGAH MUSLIM

The emergence of the 411 and 212 Defend Islamic Action movements in the election for the Governor of DKI Jakarta indicates the rise of identity politics. Interestingly, all of these movements are dominated by the Muslim middle class who are politically apolitical, conservative on religious values, but also part of a consumerist society, so the question of this research is how the perception of the Muslim middle class towards identity politics is associated with the emergence of the Action movement. Defend Islam 411 and 212. To understand the formation of identity politics, according to Buchari there are three ways, namely: legitimate identity, resistant identity, and project identity. The data was collected using a scale of perceptions of identity politics in the Muslim middle class and analyzed using the Rasch model. The Differential Functioning Test (DIF) is used to detect bias in items. The DIF results show that 9 items on the perception politics of identity scale have no bias towards both men and women. In addition, the DIF results also show that the 9 items of the perception scale on identity politics also do not have a bias either on subjects who are members of religious organizations or who are not members of religious organizations.

United in diversity? Religious categorization in the German 2011 census

ABSTRACT This article examines how German politicians conceptualized religion in debates on the 2011 Census Law. It shows that they selectively used four different conceptualizations: religion as legal membership, as descent, as motive of behaviour and as belief. Their use of these categories depended not so much on policy demands as on the religious community under consideration. While Christians were viewed as members of religious organizations who deserved optimal services, Muslims were interpreted as members of an ethnic group that the state needed to identify. The final law upholds this divide, albeit in a different form. By studying the entire repertoire of religious categories, this article reframes the problem of ethnicized religion. It reveals that politicians selectively used multiple, also non-ethnic, categories of religion by adhering to legal and organizational legacies. Instead of conceptualizing categorizations as products of a unified path dependency, this article charts their varied, even conflicting, legacies.

When religion meets academia: Millennial Christians becoming cultural Others on a minority-serving campus in the United States

ABSTRACTGiven that religion is an understudied yet important topic, this exploratory research investigates how millennial Christians negotiate their intersecting cultural identities on college campuses. Specifically, this research took place on a Hispanic-serving, four-year public university in the Southwestern United States. The research team analyzed interview transcripts with student leaders and members of religious organizations. Following analytical steps of thematic analysis, we interrogated three themes: becoming Christian Others on a “liberal” college campus; avowing and ascribed as raced/sexualized/immigrant Christian “outsiders within;” and negotiating contradictions in avowing a faithful college life. The authors conclude by discussing implications for inter-belief communication.

Opinia prawna w sprawie uprawnień informacyjnych oraz rektyfikacyjnych członków związków wyznaniowych w odniesieniu do danych osobowych przetwarzanych przez związki wyznaniowe w ramach ich działalności statutowej

W opinii przedstawiono standardy krajowe w zakresie uprawnień informacyjnych i rektyfikacyjnych członków związków wyznaniowych, jakie polski ustawodawca określił w ustawie z dnia 29 sierpnia 1997 r. o ochronie danych osobowych. Następnie przedstawiono reżim prawny w zakresie przetwarzania danych osobowych przez związki wyznaniowe w ramach prowadzonej przez nie działalności statutowej. Zasadniczy trzon przeprowadzonych analiz stanowi odpowiedź na pytanie o zakres uprawnień informacyjnych oraz rektyfikacyjnych w sytuacji braku adekwatnych autonomicznych unormowań prawa wewnętrznego związków wyznaniowych w zakresie ochrony danych osobowych. We wnioskach końcowych autor opinii staje na stanowisku, że w przypadku braku takich unormowań dotyczących przetwarzania danych osobowych, członkowie związków wyznaniowych mogą skorzystać z obowiązujących procedur państwowych.

On the Tension between Sex Equality and Religious Freedom

When, if ever, is it legitimate for law to ban sex discrimination by religious institutions? It is best to approach this question by noticing that most of the time, ordinary civil and criminal law are legitimately applied to such institutions. For example, members of religious organizations cannot commit torts, even if the commission of torts is said to be part of their religious practices. Many people seem to accept what might be called an Asymmetry Thesis, which holds that sex equality principles may not be applied to religious institutions, whereas ordinary civil and criminal law may indeed be applied to them. This essay argues that the Asymmetry Thesis cannot be defended, and that much of the time, sex equality principles are properly applied to religious institutions. Discussion is also devoted to the controversial idea that facially neutral laws may be applied to religious institutions even if they have a severe adverse effect on religious practices.

Active Ageing among Older Adults with Lifelong Intellectual Disabilities: The Role of Familial and Nonfamilial Social Networks

Little research has examined the extent to which active ageing is facilitated by family and nonfamilial support persons of older adults with intellectual disabilities. This study explores the role played by key unpaid carers/support persons of older adults with lifelong intellectual disabilities in facilitating “active ageing.” All key social network members conceived active ageing to mean ongoing activity. Family and extended family members were found to play a crucial role in facilitating independent living and providing opportunities for recreational pursuits for those living in group homes. Members of religious organizations and group home staff provided the same types of opportunities where family support was absent. The findings suggest the need for improvements in resource provision, staff training, and group home policy and building design.

Inside the Church of Scientology

Members of religious organizations find answers in rituals and social practices that may be overseen by new members and outsiders. This ethnographic performance explores the ideologies and traditions used in the Church of Scientology “re-enacting” the different stages that an observer experiences when entering this field. I present the common themes using a story in which the protagonist finds herself in a chaotic world saturated with information. Through her interactions with different characters, she learns that people do not share “universal truths” regarding the functions of religion and acknowledges the importance of Scientology as a social group that fulfills the need of felling integrated.

Students, Patients, Citizens, and Believers as “Customers”: A Cross-National Exploratory Study

Even after 40 years of philosophical discussions about whether “customer” terminology is appropriate in the context of education, health care, religion, government, and other social institutions, virtually no research has been conducted to identify actual public attitudes on the subject. Thus, a large-scale, five-country study was conducted to examine the question: Should patients, students, news media readers/viewers/listeners, political constituents, and members of religious organizations be treated as “customers”? In addition to collecting and analyzing quantitative responses, the study explored the reasoning behind respondents' attitudes, provided benchmark data for future research, and highlighted critical implications for both public and private policy.

Effects of a Multilevel Dietary Intervention in Religious Organizations

This study examined how to improve dietary habits of individuals from the general public. The Eating for a Healthy Life project was a randomized trial. The study was conducted among members of religious organizations (ROs). Participants were a sample of RO members. The intervention was a multilevel package, based on our previous experience, designed to lower fat and increase fruit and vegetable consumption. The Eating Behaviors Questionnaire was administered preintervention and postintervention, together with 24-hour food recalls in a randomly selected subset. Analysis. Linear mixed models were used to evaluate the study's intervention, incorporating the design effects of blocking, intraclass correlation within RO, and correlation between the preintervention and postintervention points. Participants (n = 2175) reported significantly healthier dietary behaviors in intervention ROs at the 12-month follow-up period, compared to participants in the comparison ROs, for a fat scale change of .08 summary scale points and an adjusted intervention effect of .06 overall. Dietary intervention through ROs is a positive and successful method of changing dietary habits.

Relationship of urinary sodium/potassium excretion and calcium intake to blood pressure and prevalence of hypertension among older Chinese vegetarians.

To examine the associations of dietary sodium and potassium, as reflected by the urinary sodium/potassium excretion, and calcium intake with blood pressure and the prevalence of hypertension among older Chinese vegetarians in Hong Kong. Cross-sectional study. Research clinic in a teaching hospital in Hong Kong. A total of 111 ambulatory vegetarians over the age of 55 were recruited from members of religious organizations or old age hostels. Hypertension was defined as supine blood pressure >140/90 mmHg or a history of hypertension. Dietary sodium, potassium and calcium intakes were assessed by 24 h recall method or fasting urinary sodium or potassium/creatinine ratios. Seventy-one subjects (64%) were found to have hypertension. Compared with normotensive subjects, hypertensive subjects had lower calcium intake (411+/-s.d. 324 vs 589+/-428 mg, P=0.04), but higher urinary sodium/creatinine ratio (32.6+/-19.3 vs 21.0+/-12.4, P=0.00) and sodium/potassium ratio (4.7+/-2.8 vs 3.4+/-2.3, P=0.02). Among 88 subjects not taking diuretics or antihypertensive drugs, systolic blood pressure was related to calcium intake (r=-0.40), urinary sodium/creatinine ratio (r=0.39), urinary sodium/potassium ratio (r=0.30) and age (r=0.23). Diastolic blood pressure was related to urinary sodium/creatinine (r=0.29). Twenty-three subjects with high urinary sodium/potassium and low calcium intake and 16 subjects with low urinary sodium/potassium ratio and high calcium intake differed markedly with respect to systolic blood pressure (159+/-26 vs 130+/-15 mmHg) and prevalence of hypertension (78% vs 25%). Older Chinese vegetarians are predisposed to hypertension because of their sodium-rich but calcium-deficient diets.

Appropriate technology: tools, choices, and implications

From the Publisher: The introduction of technology into developing communities around the world is closely tied to the everyday jobs of international aid workers, engineers, health professionals, social workers, and members of religious organizations. A majority of people involved with international development have a non-technical background. In addition, engineers have not been trained to consider societal implications of introducing new technologies into developing communities. Appropriate Technology is written for both non-technical and technical students and professionals who are interested in or currently working in international and community development. The book presents a thorough coverage of the engineering design process as well as complete coverage of commonly used technological systems, processes, and devices. Of equal importance is the book's thorough coverage of the societal impact, political influence, and financial implications of introducing new systems and technologies. Appropriate Technology provides interesting and challenging end-of-chapter projects and problems for self study. It teaches the non-engineer the principles and process of design, and encourages readers to create and design appropriate technologies for various situations.

Religion and Cardiovascular Disease Risk

Objectives: To determine whether cardiovascular-disease risk-factor profiles of majority-church members differ from those of non-church members we examined a large population-based random sample. Methods: Data from the two cross-sectional surveys of the Pawtucket Heart Health Program conducted in 1981–82 (n = 2442) and 1983–84 (n = 2799) were evaluated. Trained interviewers collected physiological measures including height, weight, systolic and diastolic blood pressure, and a small blood sample (for total cholesterol and high-density lipoprotein). Smoking, exercise, sociodemographics, and church membership were determined by self-report. Results: Church members were older, more likely to be female, Portuguese, married, have more people living in their households, and were also more likely to be greater than 20% overweight. Forty-eight percent of church members reported never having smoked cigarettes compared to 35.4% of non-church members. Differences in systolic blood pressure and total cholesterol were attributable to age, sex, and ethnicity. Conclusions: Aside from cigarette-smoking status and body-mass index, the risk profile of the two groups was not different, indicating that health-promotion interventions geared to the general population may not need to be tailored too extensively for members of religious organizations based on health status. On the other hand, the demographic differences and easy access to entire families may require more attention.