Policy Of Religious Toleration Research Articles

West Java DPRD Political Communication in the Policy of Religious Tolerance

Along with the times, the implementation of tolerance must continue to increase, starting with growing knowledge and implementing it. Among these elements are members of the legislature who have policies that play a significant role in political communication with their constituents. This study aims to examine the knowledge of DPRD members in the West Java region regarding religious tolerance, the political communication of DPRD members in the West Java region regarding religious tolerance policies, and formulate a model of political communication carried out by DPRD members in the West Java region in a policy of religious tolerance. Using qualitative research methods, this study used interview data collection techniques. The conclusion is that DPRD members in the West Java region have extensive knowledge about religious tolerance, the political communication of DPRD members in the West Java region is quite complete involving internal and external political communication, and the model of political communication developed is making regional regulations, monitoring, and creating regulations budgeting for religious tolerance programs. The impact of the research results is expected to increase religious tolerance in the West Java region and inspire DPRD members in other regions to increase knowledge and political communication regarding religious tolerance.

Primacy of State Over Church: the Variant of Peter I

The article is devoted to the policy of Peter I directed at the subjugation of the church power to the secular one. As an integral system of measures it showed itself at the turn of the 17th and 18th centuries. Before that Peter’s worldview was formed I the situation of discussions of Russian Old Believers, Helenists and Catholics. The striving for the primacy of the secular power in the state was characteristic no only for Peter I, but also for the first tsars of Romanov dynasty. That idea found various realization in the Protestant and Catholic worlds. The supporters and executers of Peter’s police were found among the secular an church Russian elites. Te works and sermons of certain clerics demonstrated the transfer from the idea of the symphony of powers to proclaiming the tsar as pontifex. The rise of the secular state demonstrated itself in its claim to the church property; the introduction of the liability for military service for church-owned peasants, the establishment of monastery staff regulations and expulsion of many clerical categories from the taxless persons, the use of monasteries as material base for the formation of the social charity system. The strengthening of the secular elements in Russia demonstrated itself in the policy of religious tolerance in regard of the representatives of various Christian confessions, in the attempts to use the Christians from other countries in the interests of the state.

Akbar and His Search for Spiritual Truth

Akbar is celebrated for his policy of religious toleration, studies of which have also necessarily involved an examination of his own religious views. These led to the proposition, once dominant in scholarly discourse, that he wished to establish a religion of his own, namely Dīn-i Ilāhī or ‘Divine Faith’. This view is now widely discounted, but there still seems to be room for assembling material from various contemporary sources in order to trace the step-by-step evolution of his religious views, taking note of the influences he encountered, and then seeking to establish the final beliefs that he came to hold and promote. The present article draws on various contemporary sources, notably including Akbar’s authoritative spokesman Abū’l Faẓl and the critic but also a close observer Badāūnī, to reconstruct the story of the evolution of Akbar’s beliefs and set them out in a roughly chronological order. Accuracy is sought; definitiveness is not claimed for the result.

Islam and Traditional Culture in Present-Day Uzbekistan: Relationship and Features

The article discusses the changes that occur in the religious policy of Uzbekistan after gaining state independence (1991), and the impact that they have on various areas of everyday culture — traditional ceremonies, costume, religious and everyday behavior, etc. It is noted that along with justifi ed government measures aimed at preventing religious extremism are strengthening the control of offi cial Muslim organizations and their representatives over everyday life, over the execution of something only religious, but also family and social norms and ritual practices. The policy of religious tolerance and the course towards enlightened Islam, which is currently being conducted in Uzbekistan, imply not only the freedom of Muslims to openly demonstrate their religious affi liation through visits to mosques, the performance of Muslim rites, through special details of a costume, etc., but also the “purifi cation” of Islam from pre- Islamic performances and rituals that traditionally existed in the “everyday” form of its functioning among local Muslims, the modifi cation of ancient rites and rituals and the revaluation of cultural heritage. Modern realities determine the relevance of the ethnographic study of Islam in Central Asia and the need for new approaches to the study of traditional everyday and everyday culture — its consideration in the context of the processes that occur in regional Islam. The article is based on the author’s fi eld materials, mainly collected during trips to Uzbekistan.

Ṣulḥ-i Kul under Akbar: Reconstructing the Short Life of a Concept of Human Amity

Akbar’s policy of religious toleration from early in his reign (1556–1605) long remained in need of a theoretical justification, especially one from within the framework of Islamic tradition. At long last, the concept of Ṣulḥ-i Kul, derived from s[ūfic thought, was found to answer the need. Here we bring together evidence from contemporary texts to establish more precisely when the secular conversion of this mystic notion took place and how it came to be used as a justification for human amity and religious tolerance by Akbar’s administration. Its short reign, however, ended within a few years of Akbar’s death.

The Edict of Fontainebleau or the Revocation (1685)

The article deals with the edict of Fontainebleau, signed by Louis XIV on October 17, 1685 and registered five days later by the Paris Parliament, which drew a line under the policy of religious tolerance in France at that time. The text of the edict is published in Russian for the first time (Annex № 1). Thanks to Henry IV and his edict of Nantes (1598), France became the only country that legally recognized religious dissociation, which allowed to complete the religious war that exhausted the state. The edict of Nantes was called "eternal" and "irrevocable". Edict Fontainebleau, who abolished it, initiated a gradual transfer of leadership from France to the UK and, more broadly, to the Anglo-Saxon world. This transition was accompanied by a change in the model of governance in France: the decline of the absolute monarchy and attempts to establish a constitutional monarchy.

From the Prodigal Son to the Last Judgement: Arian Parables of Conversion to Catholicism

Sixteenth-century Polish-Lithuania was a multicultural country that took pride in its policy of religious tolerance. Among its many denominations was an Anabaptist sect known as the Polish Brethren or Arians. The relative openness of the society to conversion allowed individuals to explore a spectrum of religious options in search of a denomination that would fulfil their personal spiritual needs. Yet, such choices could sever friendships and family ties. The story of an Arian, Balcer Wilkowski, whose son Gaspar converted to Roman Catholicism, serves as a poignant example. Through literary analysis of his writing, this paper demonstrates how Wilkowski senior deployed scriptural references, and in particular the Parable of the Prodigal Son, to express his reaction to his son’s apostasy. While obligated by his own spiritual commitments to condemn Gaspar’s conversion, as a father he continued to search for a theological justification for the hope that his son might return to the Arian fold.

Hasidism and the Habsburg Empire, 1788–1867

This article discusses the attitude of the Habsburg empire towards hasidim in Galicia during the years 1788–1867. It is based on a range of laws regarding hasidim, including the private minyanim (prayer groups) laws. The main argument of the article is that hasidim, like all other Jews, enjoyed the Austrian policy of religious toleration, and could perform all their religious rituals and customs so long as they did not contravene civil law. The examples cited in the article, almost all based on newly discovered archival documents, demonstrate the failure of efforts, such as that of the maskil Yehudah Leib Mieses, to define Hasidism as Religionsschwarmerei (religious enthusiasm), and thus to prohibit hasidim from petitioning for a license to set up private minyanim. Other examples show that the Austrian imperial authorities rebuked some district authorities for wrongly detaining hasidic leaders, finding it necessary to explain the correct interpretation of the law to local officials who had misapplied it. Hasidim in Galicia were familiar with the law and quickly learned to protest when their rights had been violated. Contrary to Raphael Mahler’s claim, the story of government treatment of hasidim in Galicia was not one of persecution, but one that involved enforcement of civil law on the one hand, and the policy of religious toleration on the other.

Sedley’s Bellamira : Terence and Whig Comedy

Sedley’s Bellamira:Terence and Whig Comedy James M. McGinnis Critics have long seen Sir Charles Sedley’s 1687 comedy Bellamira as a throwback to an earlier era, when the English stage was dominated by “sex comedy.” According to this line of thought, the play was out of place in an era with stricter moral standards; hence the objections by “persons of a ticklish imagination” to which Sedley responded in his preface to the first edition.1 But one of these critics, Robert Hume, acknowledges a problem with this view: while “audiences get a lot fussier” from the early to the late 1680’s, there was still wild inconsistency in their taste; those same audiences had no qualms about attending revivals of earlier sexually-oriented comedies. Hume concludes, “To understand why one somewhat smutty play passes without apparent objection while another rouses a storm of criticism appears to be impossible” (Development 371). While earlier critics, such as Hume, have focused almost exclusively on the sexual content of Bellamira, Sedley’s play has received little attention from more recent critics, who have increased our understanding of the comedy of the sixteen-eighties by focusing on the politics of these plays. Sexual themes can certainly be intended as mere entertainment, but sex can also be used to make a political point; even The London Cuckolds, long regarded as pure entertainment, has been shown to have some political content (Dawson 70-1). An analysis of Bellamira in its political context shows that, far from being a throwback to an earlier era, Sedley’s play anticipates what John Harrington Smith called “the change in comedy,” an event he ties to a play that appeared in the season after Bellamira, The Squire of Alsatia by Sedley’s friend, Thomas Shadwell. Like The Squire of Alsatia and a number of plays written in the next century, most notably The Conscious Lovers by fellow Whig Sir Richard Steele, Bellamira is modeled on a play by Terence. In fact, Bellamira follows its source, Terence’s Eunuchus, more closely than any English comedy had followed a classical model since Shakespeare’s Comedy of Errors and Jonson’s The Case is Altered followed their Plautine sources a century earlier. Why [End Page 21] Sedley would make such a close adaptation of any classical play at this point in his career is puzzling: one is not surprised to see Shakespeare and Jonson adapting Plautus for their apprentice work, but Bellamira appeared nearly two decades after Sedley’s comedy debut with The Mulberry Garden. The political situation provides one possible explanation: as a Whig writing in the reign of James II, perhaps he saw the imitation of a classic as a safe bet. His friend Shadwell was attempting to make a living as a translator of Roman satires, just as Dryden was later to do when his party was on the outs. It is true that by 1687 life had begun to be somewhat easier for the Whigs: James had begun reaching out to dissenters, many of whom were Whigs, in an attempt to gain support for his policy of religious toleration. Still, in the light of the persecution suffered by the Whigs in the previous six years, one cannot blame Sedley for being cautious. A clue as to Sedley’s motivations in adapting Terence is given in the epilogue to Bellamira. There Sedley contrasts Terence with the political satire that had dominated the English stage in the early 1680’s: Poets of late with humane SacrificeHave feasted you like Heathen Deities.In every Play they serv’d you up a manNay some at Parties and whole Factions ran?After such fare, how flat must Terence taste?Yet his plain Tales have had the luck to last.While your fam’d Authors, in their life time wast. (ll. 9-13) Sedley plainly saw Terence as having produced a very different kind of comedy from the satiric comedy that appeared in the wake of the Exclusion Crisis. The plays that “serv’d you up a man” would include Thomas Durfey’s Sir Barnaby Whigg and Aphra Behn’s The City Heiress: Or, Sir Timothy Treat-all; John Crowne’s more comprehensive...

An Anthropological Perspective Study on the Muslims in Mysore City-India

Islam means submission. Those who submit are called Muslims. There are five pillars for all Muslims to adhere worldwide: 1) There is no God but Allah, and Mohammad is his prophet. 2) Praying five times daily, kneeling in the direction of Mecca (the holy city). 3) Giving of alms (a share of each Muslim's income is given to support the mosque and the poor). 4) Fasting throughout Ramzan (the ninth month of the Muslim calendar). 5) Visiting the Haj (every believer who is able to do so must go on a pilgrimage to Mecca). Islam teaches absolute monotheism and Mohammed's primacy as Allah's last Prophet on earth. Islam stresses the brotherhood of believers, non-difference of religion and secular life, obedience to God's Law, abstinence from alcohol, and of good works. Shab-e-Barat, Id-Ul-Fitr, Id-Ul-Zuha, Muharram and various Urs of Sufi saints are the major festivals observed by them. Islamic influence first came to be felt in the 7th century with the advent of Arab traders. This was followed by sporadic raids in India by Muslim traders, but the first Muslim kingdom was established in Delhi at the end of the 12th century.The Muslims gradually spread their rule to the south and the east. During the reign of Allaudd in Khilji, only the southern part of India remained outside their power. With the coming of the Mughals in 1506, Islam seeped deeper into India. Akbar's (1556–1605) policy of religious tolerance brought the Hindus and Muslims still closer. During the reign of the Arab traders, they brought Islam into the South Indian state of Karnataka almost as soon as the faith was initiated in Arabia. Along with their faith, Muslims brought many products to the region. The Islamic presence and power in the state reached its greatest heights during the reigns of Hyder Ali and his son Tippu Sultan. Though killed by the British in 1799, Tippu Sultan was one of the only national leaders to defeat the British in battle and is still considered a hero to many Indians. The internal structure of Indian Muslims as a religio-ethnic group was quite complex.

The Baltic as a shipping and information area: the role of Amsterdam in Baltic integration in early modern Europe

In early modern times, the Netherlands imported grain from the Baltic, especially Poland, and re-exported it elsewhere in Europe. The Dutch shipping industry was extremely profitable, for transport costs were very high, and the number of Dutch ships was by far the largest among the European countries. Dutch prosperity was based on shipping of grain from the Baltic. Amsterdam was also a center of information because it was a port at which many ships stayed, and which attracted various merchants owing to its policy of religious tolerance. Much commercial information and know-how were accumulated in and spread from Amsterdam which contributed to the growth of the regional European economy from the Baltic because many merchants migrated to Northern Europe via the city, bringing with them the latest commercial techniques. Amsterdam therefore served as a core of Baltic integration in the early modern period, for it was a center of shipping and information.

Les relations entre l’Église catholique et l’État au Vietnam depuis le Đổi Mới. Perspectives

La situation des relations entre l’Église et l’État au Vietnam se distingue de celle de son voisin chinois par l’existence d’une Église restée fidèle à Rome. Religion minoritaire regroupant 7 pour cent de la population, l’Église catholique a adopté, après la réunification du pays en 1975, une politique de dialogue avec l’État communiste. Après une première période difficile, l’Église connaît un renouveau incontestable. La mise en place de la politique de réforme (đ i m i) depuis 1986 et l’ouverture du pays qui en a résulté, après plus de 40 ans de guerre, ont contribué à l’amélioration des relations entre Église et État. Engagé dans une politique d’intégration internationale, sous la pression conjointe des puissances occidentales, des organismes internationaux et de contestations populaires grandissantes, l’État vietnamien poursuit sa politique d’ouverture aux religions, ce qui suscite encore, dans le parti, des réticences et tensions au niveau local. Le processus vers l’établissement de relations diplomatiques avec le Saint-Siège ne semble pourtant pas compromis.

The Career of the 2nd Earl of Limerick : An Example of James II’s Policy of Religious Toleration

Thomas Dongan, deuxième comte de Limerick, fut gouverneur de la colonie de New York de 1683 à 1688. A l’époque cette colonie était propriété de Jacques, duc d’York, qui succéda au trône d’Angleterre sous le titre de Jacques II en 1688. Limerick et Jacques tentèrent tous deux d’appliquer une politique de tolérance religieuse à New York, contre le souhait de nombreux Protestants. Lorsque Jacques II fut renversé par la "Glorieuse Révolution," Limerick devint la victime de l’intolérance protestante, à la fois en Amérique du Nord et en Europe, notamment de celle des gouvernements de Guillaume III et de Georges Ier. Sa carrière fournit un exemple du conflit entre protestantisme et autorité, qui devint particulièrement fort pendant la fin de la période Stuart, lorsqu’Angleterre et colonies anglaises étaient gouvernées par un roi catholique tolérant.

Strategic interdisciplinary relations between a natural science community and a psychology community Part 1: The development of the contrasting paradigms.

Abstract The scientists and scholars of behavior--environment relations, since the inception of their discipline, have debated the matter of how best to organize their discipline and nudge it along an appropriate course of maturation. Two main alternatives have emerged: (a) Infiltrate the already organized discipline of psychology and convert it into a natural science discipline with a properly useful kind of focus on behaviors, (b) Establish an independently organized natural science discipline existing apart from organized psychology. The 300-year development and emergence of the non-behavioral natural sciences have provided relevant history lessons pertinent to the current dilemma. That history suggests that the behavior analysis community has been experimenting for half a century with the less promising alternative. THE ROYAL SOCIETY In 1645 civil war raged through England, although as war was conducted in those times, certain classes of people could ignore it sufficiently to go about their business. In keeping with the traditional and prevailing belief that all worthwhile wisdom was derived from the ancients, England's two universities, Oxford and Cambridge, were exclusively devoted to the study of ancient languages and the works of ancient philosophers, religious and secular. Science, founded on observation and experiment, was relatively new and had no place in the curriculum of those universities. At neither Oxford nor Cambridge could one study the works of Galileo, who had founded mechanics, Gilbert, who had founded experimental physics, or Kepler, who had derived the laws of planetary motion (Andrade, 1960). However, the works of such men of science were admired and studied within an informal community of well read and influential English noblemen, some of whom were churchmen and some of whom were actual practitioners of the new experimental philosophy. Following a decade or more of somewhat regular if informal meetings devoted to a sharing of their common interests in natural philosophy, what two years later would become The Royal Society was formed by 40 men at Gresham College in 1660. It received its Royal Charter, and its name, in 1662. The Royal Society, as it was known thereafter, was for a long period perennially short of funds both to support the scientific activity of its Fellows and to publish results. Nevertheless, it did so to the extent that its limited resources permitted (Andrade, 1960). The rise of modern Western science proceeded on various fronts throughout Europe mainly through the work of an often loosely knit community of individuals, but it was The Royal Society that most represented the organizational embodiment of science and functioned as the hub of European scientific activity, in part because it welcomed foreign members. The Royal Society gradually became a kind of clearing house for the advance of scientific activity throughout the European continent. From the outset, The Royal Society maintained a strict organizational autonomy as its most important organizational resource (Andrade, 1960; Purver, 1967). From the time of the founders, a policy of religious tolerance was strictly observed, yet The Royal Society was noted for the maintenance of its scientific integrity through a deliberate disengagement, or emancipation, of science and philosophy from the coercion of particular religious systems. Even so, the early Royal Society was entirely a product of the religion--dominated culture in which it emerged. The Society reflected a prevailing view among its members that had been elaborated by Francis (1561-1626). As Purver (1967) concluded after her scholarly review of Bacon's works: Bacon ... saw science as the notification of a universal language to be learnt by the scientist in the service of God for the benefit of man (p. 147). From that perspective, the world was God's creation, and science was an extension of religion. …

Religion in Post-Mao China

Increased interest in religion in post-Mao China stems from disillusionment with Marxism-Leninism-Maoism and the destructiveness of the Cultural Revolution. Young people, in particular, are searching for a new belief system. Equally important, the Deng Xiaoping leadership is willing to tolerate religious practices and to rebuild religious institutions. Its seemingly benign policy does not stem from a greater appreciation of religion, but from the desire to exert tighter control over religion. The repression of the Cultural Revolution had driven religion underground, outside the Party's control; thus, the Deng leadership's policy of religious tolerance is to lure religious believers from private to public worship, where the Party can reassert its control. Its religious tolerance is also aimed at winning the cooperation of relatively well-educated Christian converts and the assistance of Western nations in its drive for economic modernization.

The Main Sheet Anchor: John Carroll and Catholic Higher Education

John Carroll was disturbed about the future of Catholicism as he surveyed the scene in the aftermath of the American Revolution. As a supporter of the patriot movement he was pleased that the policy of religious toleration allowed Catholics to participate fully in the political life of the new nation. No doubt he also perceived that the wartime alliance with Catholic France had done much to improve the status of the church among his countrymen. But these positive features were outweighed by the disorganization of the church and the apathy of her ministers. There were only about two dozen priests in the new republic, several of whom were too old to be of any use. But even the younger ones seemed listless and demoralized.

The Greek Church of Constantinople and the Ottoman Empire

A STUDY of the relations of the Greek Orthodox church and the Ottoman Empire during the long period of Turkish rule in the Near East reveals so many inconsistencies on the part of the Turks that one may be led into thinking that their much-spoken-of policy of religious toleration was of an erratic, haphazard nature and was conveniently ignored when new circumstances seemed to suggest a different course of action. At times information pertaining to practically the same era leads to widely divergent conclusions, and there is an almost irresistible temptation for the historian to give up his search as futile, with the perfunctory remark that in the Ottoman autocracy the whim of the reigning sultan became the law of the land and that therefore there could be no question of a consistent religious policy. This attitude seems to underestimate the peculiar theocratic character of the Ottoman Empire and the influence of tradition upon the individual sultans. Whatever views one may hold concerning Ottoman autocracy, the fact remains that there was method in it on account of the tendency to follow time-