People Of Different Faiths Research Articles

Linguistic Landscape Analysis of Identity Representation in Public Signs at Watugong Buddhist Monastery Semarang

Public signs at Watugong Monastery in Semarang serve not only as guides for visitors but also as representations of identity, meaning, and values. This study aims to uncover the meaning and representation of identity in the public signs of Watugong Monastery by considering the cultural, religious, and social contexts in accordance with the dominant ideology in the place. This study uses a qualitative descriptive method with a Barthes (1991) semiotics approach. Research data was collected through observation and documentation methods using photography techniques. The results of this study show that there are representations of cultural, religious, and socio-religious identities in the Public signs of Watugong Monastery. Religious identity comes from the interpretation of the object label signs 福 (fú), 祿 (lù), and 壽 (shòu) which reflect Chinese cultural values. Religious identity emerges from hiolo stick sign, which contains the meaning of strong faith in Buddha and his teachings through prayer and devotion supported by morality and exemplary behavior. Finally, socio-religious identity appears on the Ashoka inscription sign, the strong religious element derived from Buddhist teachings, the inscription also shows an example of social life between people of different faiths who must always teach tolerance and moderation in religion. This research is still very open for further research in various other aspects of LL, for example, visitors' perceptions of the language used at Watugong Monastery.

Religious Diversity, Personal Knowledge, and Oblivious Salvation

In this paper, I employ recent work on divine ineffability (Jacobs, 2015) and personal knowledge (Benton, 2017) to argue that specific propositional knowledge cannot be required for salvation, where salvation is understood to involve a general claim about a person’s union with God. If this is true, I show that nobody can be excluded from salvation through mere happenstance of birth. Furthermore, I argue that adherents of this minimalist order of salvation ought to adopt a position of significant religious humility, for it is a consequence of this view that those with wildly divergent propositional beliefs about God, including people of different faiths, and even of no faith, can ultimately experience union with the same God. Although presented as an argument for salvific inclusivity, I conclude by showing that a similar argument can be adapted in defence of salvific pluralism. If there are no fundamentally true propositional beliefs about God to be had, each true claim made about God must be non-fundamentally true. Furthermore, just as there are multiple ways to truly, but non-fundamentally, describe the same object (ways that might contradict each other), so might there be multiple ways to truly, but non-fundamentally, describe God.

Islam's View of Pluralisme:A Study of Maudhu'i Tafsir

This research discusses the Islamic perspective on diversity and efforts to create harmony between religious differences. The primary sources of this research are the Koran, hadith, and the words of scholars about diversity. Meanwhile, the secondary sources of this research are derived from the literacy of several articles. The results of this study highlight the importance of communication and mutual understanding in creating a friendly environment for all. This research will also deepen our understanding of Islamic diversity and encourage peace-building between people of different faiths. Then, this research is conducted using the thematic approach method, which is to collect verses related to pluralism and identify the interpretation of the verse by clarifying the background of the revelation of verses related to pluralism and its relationship with other verses in the Qur'an.

Various Approaches in Islamic Religious Education Curriculum Development


 
 
 The curriculum encompasses learning plans in schools or conferences, with a modern interpretation emphasizing a holistic understanding of objectives, teaching methods, and content. However, challenges related to the alignment of the Islamic Religious Education (PAI) curriculum with modern demands necessitate continuous efforts to adapt to the evolving times, integrate technology, and ensure the curriculum's relevance and quality. The role of the PAI curriculum in Indonesia is to guide behavior and commercial activities in line with Islamic values, fostering harmony among people of different faiths. The curriculum should reflect the moral and religious values of Islam, and its implementation involves teachers shaping understanding, beliefs, and appreciation of these values. The development of the PAI curriculum aligns with the concept of shaping a perfect human (al-Kamil) according to Islamic teachings. To achieve this goal, collaboration among educators, stakeholders, and the government is crucial to enhance and maintain the quality of Islamic curricula in Indonesia to remain relevant and effective
 
 

Missiology as encounterology: Pentecostal considerations

Encounterology is a missiological approach to the theology of religions that was developed by J.N.J. Kritzinger – a South African missiologist. The approach recognises the encounter between people of different faiths or religions such as Christianity, Islam, Buddhism, Hinduism, Judaism and others. Encounterology is a theology of a particular interfaith encounter that is relevant to the theology of religions. Encounterology is discussed here as a theology relevant to addressing the differences that exist between Christian denominations and their theological approaches. This article engages encounterology from a Pentecostal theological perspective to develop an authentic and transformative Pentecostal theology of encounters. This article builds from the Pentecostal theology of encounters with the Holy Spirit and fellow human beings into the development of the theology of interreligious encounters. In addition, encounterology is relevant in Pentecostalism in the encounters between the movement and other Christian traditions. Therefore, the theology of religions should consider not only exclusivist, inclusivist and pluralist approaches, but also encounterology as an authentic and transformative approach for both interreligious and ecumenical dialogue.Contribution: This article used encounterology as an important framework for a Pentecostal theology of interreligious and ecumenical dialogue. This article has made a new contribution to the theology of religions in the methodological and theoretical field in proposing encounterology to existing approaches such as exclusivist, inclusivist and pluralist approaches.

Sikap Moderat Pengamalan Ajaran Agama Menumbuhkan Moderasi Beragama Sikap Tolerasi Dan Kecintaan Terhadap Kehidupan Bernegara

The realization of religious moderation in a multi-cultural society is a must, with religious moderation, peace can be realized mutual respect, respect and tolerance as a foundation for developing social life in society. With religious moderation, peaceful life goes well among people of different faiths. Religious moderation guides the right religious way for believers. Every religion teaches compassion and peace, so why look at others with hatred. In order to realize interaction with the foundation of religious moderation, a massive movement is needed, one of which is through learning at educational institutions. Research aims to contribute to the growth of harmony among human beings a necessity, because every religion teaches goodness. Religion is not used as a tool to justify behaviour that actually causes unrest and conflict.

Infirmities and invisible ink: enslaved Muslims and magic in Malta, c.1598–c.1608

This article examines accusations of magic made against enslaved Muslims in Malta over the period 1598–1608. In this period numerous enslaved Muslims were accused of magic before the Roman Inquisition, and the surviving records describe these accusations and magical practices in detail. This article explores the types of magic Muslims were accused of, and why they seem to have been attractive to Christians as magical practitioners. It employs a statistical analysis to outline patterns of accusation, and uses the detail from individual cases to discuss these patterns. The authors argue that accusations against enslaved Muslims had several distinctive features. Muslims were believed to be particularly good at curing illnesses caused by sorcery, which was linked to wider early modern stereotypes about Islam. They were also more likely to use books and writing in the Arabic language. Finally, their practice of love magic for Christian women crossed gender boundaries in a way that male Christian practitioners did not, although this particular aspect should be seen in the context of a wide variety of types of magic practised for both men and women. However, despite these differences, their services were not seen as completely distinct from those of Christian practitioners. Magic was thus an area where people of different faiths interacted, especially in certain circumstances. This picture corresponds to some degree to patterns identified in recent studies of enslaved and non-Christian healers who came before the Inquisition in Latin America and Africa, and the article thus offers suggestions for comparison with these studies.

Astrolabe by Bulhomal and Pīr Bakhsh of 1841 CE: A Unique Testimonial to an Intercultural Collaboration

From the middle of the sixteenth century up to the end of the seventeenth, Lahore was the leading centre where Allāhdād and his descendants produced a large number of exquisitely crafted astrolabes, with legends and numerals in Arabic. In the same period, Sanskrit astrolabes with legends in Sanskrit and numerals in Devanagari were made sporadically in Rajasthan-Gujarat region. Then in the eighteenth century, the production of both types of astrolabes ended abruptly for various reasons. Towards the middle of the nineteenth century, however, both these traditions came together in the work of Bulhomal, who created some 27 instruments of diverse kinds. Entirely different from these is a large astrolabe in the creation of which people of different faiths collaborated. The astrolabe was commissioned by Mawlwī Ghulām Muḥammad, a Sunni Muslim, who held an important position at the court of the Sikh rulers of the princely state of Kapurthala, for the sake of Mubārak cAlī Khān who appears to be a member of an influential Shia Muslim family; it was designed by Bulhomal, a Hindu, and was fabricated by Pīr Bakhsh, a Muslim. Thus this astrolabe is a laudable example of intercultural collaboration. The present paper offers a full technical description against the background of Bulhomal’s other work.

The Dynamics of Evangelism in a Multicultural Context: Challenges and Opportunities for Contextualization

Evangelism in a multicultural context has become a primary concern in the mission of the modern church. In an effort to comprehend the dynamics involved in evangelism within multicultural environments, this research aims to identify the primary challenges faced by evangelists while also detailing the emerging opportunities in the endeavor to contextualize the message of the Gospel. Through an in-depth literature review in qualitative research, this study reveals the complexity of the multicultural context within the scope of evangelism. The main challenges encompass differences in religious beliefs, language disparities, and cultural tensions, all of which necessitate a prudent and adaptable approach. However, within these challenges, significant opportunities also arise. These opportunities include the formation of intercultural bridges, an improved understanding of religious pluralism, and the potential for collaboration among people of different faiths. The research findings emphasize the importance of contextualizing the Gospel message to establish an effective and meaningful approach within a multicultural context. This study provides valuable insights for churches and evangelists operating in multicultural environments, stimulating discussions about the role of contextualization in disseminating the message of the Gospel in an increasingly diverse society.

Interfaith Dialogue to Counter Radicalization in Bangladesh: An Approach to Move from Extremism to Pluralism

The fundamental objective of this research paper is to examine how interfaith dialogue can be an effective mechanism to combat the forces of radicalization and extremism in Bangladesh. To unveil the answer to this question, this study has explored the nature of the politicization of Islam and the scope of Islamic fundamentalism in Bangladesh. Reviewing the existing pieces of literature, this research paper has identified that there has been a rise in Islamic extremism since the beginning of the 21st century, which evolved throughout the last two decades changing in its nature and intensity. It has illustrated that after the military coup of 1975, the military rulers and the following democratic governments of Bangladesh carried on the tendency of politicizing religion and have used state mechanisms to Islamize Bangladeshi society. However, to address this recent trend of rising militancy, interfaith dialogue can be an effective approach that will shrink the potential of radicalization and extremism in Bangladesh. This study proposes incorporating an interreligious curriculum in the education system of Bangladesh and the engagement of religious preachers as well as mass people of different faiths including various sects of each religion in such interfaith dialogue initiatives to improve understanding and compassion. Social Science Review, Vol. 40(1), Jun 2023 Page 165-184

PSYCHOLOGICAL CORRELATIONS OF RELIGIOUS ACTIVITY OF BELIEVERS

the article is devoted to the study of indicators of religious activity and the use of prayer as coping, existential resources, religious self-regulation, personal virtues. 98 people of different faiths took part in the study. It was found that the higher the manifestation of religious activity as a combination of the ability to religious experiences, actions and a deep inner need to communicate with Theos, the greater the autonomous religious self-regulation and psychological need to use prayer to ensure various coping functions. It is shown that religious activity is positively related to such personal virtues as constancy, integrity, kindness, mercy, humility, prudence and spirituality, however, external religious motivation is related to creativity, love of learning, cheerfulness, love, social intelligence, hope , gratitude and humor, that is, having an adaptive potential for the challenges of the modern life of a believer. In addition, higher indicators of external religiosity predict a higher degree of development of the existential resources of the individual. It was determined that the naturalistic worldview corresponds to a higher degree of development of the moral component of spiritual intelligence, whereas the religious worldview is to a greater extent mutually determined by high indicators of the transcendental component of spiritual intelligence in believers.

The Polystylistics of Svyatoslav Lunyov’s Paraliturgical Music

Paraliturgical music is a sophisticated expression of the composer’s pure faith, acquired through knowledge of his craft in historical and technical progress. Many examples of sacred music have come down to us from the past, and most of them were in the territory of modern Ukraine, along with works by Russian composers that are still a priority in some churches. One way to rethink this topic is to study the work of Ukrainian composers, particularly in the context of paraliturgical music. One example is the work of contemporary Ukrainian composer Svyatoslav Lunyov. While many scholarly studies have been analyzing liturgical genres and music in the liturgy in various aspects, including canonical music and the work of S. Lunyov, the question of the place of the choral symphony “Strasna Sedmytsia” in the context of paraliturgical music remains unresolved. Due to its scientific novelty, the study of Lunyov’s choral symphony in the context of Ukrainian paraliturgical music became the subject of a special musical and cultural analysis for the first time. Since the beginning of the twenty-first century, the spiritual revival has become more and more important. The historical path of development of church culture, which was deliberately almost destroyed at the beginning of the last century, is being rehabilitated as a result of the establishment of church-state relations. Currently, sacred music is subject to very mixed opinions among scholars, composers, church leaders, philosophers, and people of different faiths. Music based on the canonical texts that form the basis of the church rite but interpreted by contemporary composers seems impossible to introduce into the service on an everyday level. Such music is defined as “paraliturgical.” Today, there are many different examples of music of this genre, as almost all academic composers turn to.

Fostering Religious Tolerance in Early Childhood: The Influence of Parental Role

Tolerance is needed in a diverse environment with different religions, ethnicities, customs, and cultures. So tolerance requires a culture that is done from an early age. Religion has fundamental values that teach its adherents to respect people of different faiths and beliefs so that it can be used as a guide for parents to provide assistance and develop tolerance at home. This research aims to investigate how the involvement and role of parents in cultivating the value of patience at home; do they provide support or hinder? The location of this research is Luwu Raya, a fertile area in Indonesia. This is qualitative research where the researchers chose 105 parents who had early childhood and lived together at home. Interviews were conducted via telephone, and several statements and questions were provided via Google form. The research analysis found that most of the early childhood children have parents who are still intact, live together and are given assistance that supports the cultivation of tolerance values at home. The religious-based tolerance values instilled are moderate (tawassuth), tolerant (tasamuh), balanced (tawazun), equality (musawah), peace (islah), and fair (i`tidal). In addition, the role of parents is mainly done by setting an example and, to a lesser extent, by applying rules and respect. This support is also related to the teachings of the Islamic religion, which emphasises the enormous responsibility of parents. The role of parents in cultivating the value of tolerance is a distinctive feature of a Muslim family, which strongly emphasises the solid relationship in parenting between parents and their children. This condition must be continued in school institutions and the environment, dramatically determining these efforts.

Религиозен туризъм на териториите на България и Сирия

Religious tourism is tourism for the purpose of visiting religious places, traveling for the purpose of worshiping holy places of faith or participating in religious rituals. In order to practice religious tourism, a tourist must be familiar with the culture and religion of the holy place he is about to visit. The report presents information on Christianity and Islam and religious tourism on the territories of Bulgaria and Syria. Famous religious sites are indicated with useful information about them. The report included a call for people of different faiths to be more united.

Until death do us part?

In life, identity is based on many things. In death, people tend to be identified more on the basis of religion: separate cemeteries for Jews, Buddhists and the Plymouth Brethren, separate quarters for Muslims, Yezidis, Bahá’í and Orthodox Christians. However, it is not true that cemeteries are only a place for religious division. They are also public spaces and, as such, places where people from all walks of life go. Cemeteries are places where religious preferences and customs are negotiated in a very special way. In this article, practical and theological aspects of cemeteries are discussed from an inter-religious point of view. What areas of conflict are there? How do people of different faiths reflect on each other and the option of cohabiting in death? To what extent are the preferences of different religious groups met in Swedish cemeteries? To some extent, these practical and theological questions pertaining to cemeteries may serve as a lens that sharpens our eyes to challenges of religious freedom and our chance to live (and die) together.

Human Relations in Multicultural Societies: An al-Qur’anic Overview

The Qur'anic perspective on human connections in heterogeneous communities is evaluated in this study. It conducts textual analysis as well as historical interpretation of Qur'an verses. The findings illustrate how the Qur'an plays a unique role in improving human interactions in a multicultural society by emphasizing the importance of unity, fostering brotherhood, advocating justice, protecting equality, promoting interfaith dialog and tolerance, and ensuring religious freedom for all religions, cultures, and civilizations. The study concludes by stressing that the Holy Qur'an is a comprehensive guide that promotes peaceful interfaith and multicultural interactions. It can be used as a model for resolving multicultural problems and promoting peace and harmony among people of different faiths and cultures.

Marjambar as a Symbolic Interaction of the Bunga Bondar Society in Sipirok District - North Sumatra

Bunga Bondar Village has a unique culture called Marjambar. Marjambar is held by distributing pastries typical of the local community during religious holidays, which are ahead of Eid al-Fitr for Muslims and one day before New Year for Christians. This study aims to analyze the multiculturalism model that exists in marjambar. This study uses Mead's symbolic interaction theory. The research method of this study is a qualitative descriptive approach, while data collection technique is conducted through observation, interviews and documentation. A total of eight research informants were interviewed, comprising two Islamic religious leaders, two Christian religious leaders, one traditional leader, one youth leader, two village apparatuses. This research found that in realizing the values of multiculturalism there is a philosophy of life "thick water is thicker, brotherly relations and we are one blood (alkot aek alkotan dope mudar dan hita dongan samudar). The implementation of marjambar local wisdom reflects the value of cosmopolitan multiculturalism in which each individual is free with his cultural life, without intimidation and domination, thus creating an attitude of concern between people of different faiths and ethnic groups. In conclusion, intercultural life which exists side by side shows equality between people. The researcher suggests that local governments through schools provide formal and informal education to educators who stay at the forefront of the effort to disseminate local wisdom among students. It is necessary to provide bailout funds to preserve marjambar local wisdom, for example, for monthly meetings between religious leaders, community leaders, traditional leaders and the community.

MUJAMIL QOMAR’S PERSPECTIVE ON RELIGIOUS MODERATION AND ITS IMPLEMENTATION FOR THE MUSLIM COMMUNITY IN INDONESIA

This article attempted to find out Mujamil Qomar's perspective on religious moderation and its implementation for the Muslim community in Indonesia, which was increasingly needed by the Indonesian people. This article aimed to provide an understanding to readers of the importance of instilling the spirit of religious moderation taught by experts in the field of Islamic education and thought. This article was written using a unit analysis study in a book entitled "Moderasi Islam Indonesia: Wajah Keberagaman Progresif, Inklusif, dan Pluralis" written by Mujamil Qomar. Then, several book reviews with the same discussion on religious moderation were added to compare, complement, and continue discussions that have not been discussed in previous books. The important findings of this article explained that religious moderation was a means to select Islamic thoughts, understandings, and practices carried out in the form of violence or radicals. In addition, the researcher wanted to provide a positive view of religious moderation in Indonesia, where the Muslim community appeared very elegant, egalitarian, flexible in socializing, and able to accept opinions from people of different faiths.

Shaping Pluralistic Cohesive Societies

This paper aims to prepare an individual to function effectively in a constantly changing multi-faith, multi-cultural, multi-racial, multi-ethnic, and multi-everything society with minimum conflicts. Pluralism is a new subject with a focus on its effect on different aspects of life in building cohesive societies where no one has to live in apprehension or fear of the other. Pluralism means respecting the otherness of others in religion, culture, politics, and the workplace. You may see people of different faiths, races, cultures, and ethnicities interacting, working, studying, intermingling, playing, and marrying each other. A decade from now, you may not see the monopoly of a race or cultural groups in the workplace, place of worship, school, bus, train, theater, library, or other public gatherings. These interactions between people not familiar with each other’s culture lend themselves to misunderstandings and are bound to create conflicts. As responsible members of society, we must prepare ourselves to prevent possible challenges and lay a foundation for the effective functioning of institutions where every human feels secure about his faith, race, ethnicity, culture, language, political or sexual orientation, or any other uniqueness. Exclusive communities will become a thing of the past. If you live amidst others, you should also respect the otherness of others, as you expect them to do the same for you.

A Symbolic Approach to the Jewish New Year: Rosh Hashanah in Antakya

Museviler uzun yıllardır Antakya’da yaşayan cemaatlerden birisidir. Bu araştırmanın amacı Antakya’da yaşayan Musevilerin zaman algısı ve inançları bağlamında simgesel yaklaşımla ritüellerini analiz etmektir. Bayramlar dini kimliği sürdüren, öteki ile sınırları çizen simgesel birçok geleneğin etrafında kurallara bağlanmış ritüellerdir birisidir. Roş Aşana Musevilerin Yılbaşı Bayramı olup, eylül ayının ikinci haftasında kutlanır. Yeni bir yıla giriş bu bayramda yapılması zorunlu olan simgesel birtakım davranış ve tüketim geleneklerini içinde barındırır. Alan araştırması yöntemi kullanılan çalışmada, katılımlı gözlem ve derinlemesine görüşme teknikleri ile elde dilen bulgular simgesel bir yaklaşımla betimlenmeye çalışılmıştır. Din ve yemek arasındaki ilişkiler cemaat tarafından kutsal veya tabu olan yiyecek ve içeceklerin işlevi üzerinden ortaya konmuştur. Bu cemaatler dinsel inançlar ve uygulamalar doğrultusunda yiyecek ve içecekleri tabusal veya kutsal bir alana dönüştürmektedir. Bu alan dinsel inançlar ve uygulamalar ışığında yiyecek ve içeceklere yeniden simgesel anlam yüklemekle oluşturulmaktadır. Yiyecek ve içeceklerin simgesel anlam ağı, söz konusu dinsel cemaatler, kutsal kitaplar, dini liderler, sözlü gelenekler aracılığıyla kültürel belleğin oluşmasından ve dinsel ritüellerin birer nesnesi haline getirilmelerinden oluşmaktadır. Sonuç olarak, Antakya’da yaşayan Musevilerin dinsel kimlikleri ve yiyecekler ile kurdukları simgesel bağın “Musevilik” kimliğinin sürdürülmesinde son derece önemli olduğu söylenebilir.