Faith Practices Research Articles

The Feminisation of Migration and the Practice of Religion

The phenomenon of feminisation of migration, characterized by the increasing participation of women in international migration flows, has gained attention recently. This paper explored the interplay between feminisation of migration and religion, shedding light on the experiences of migrant women. It investigated how religion serves as a cultural anchor, resilience-building mechanism, and identity negotiator for female migrants. The paper thus outlined the global trend of rising female migration, discusses gender dynamics in migration, and highlights the challenges faced by migrant women in balancing faith practices and integration. It further examined the intersectionality of gender and religious identity, emphasizing the need for a nuanced analysis. The article explored how religious beliefs and practices contribute to the resilience and adaptation of migrant women, and how religion shapes their sense of self. It also explored the role of religious communities in providing support and facilitating community building among migrant women. The study showed that female migration empowers women, increases their control over mobility and rights, and their remittances can contribute significantly to economies. It revealed the multidimensional nature of feminisation of migration and the need for policy recommendations to improve the living and working conditions of migrant women. The paper increases understanding of the challenges faced by women during migration and highlights the importance of protecting and promoting women’s rights. It also notes the impact of women’s absence from home on gender roles and social dynamics. Keywords: Feminisation, Migration, Practice of Religion, Religious Identities, Gendered Migration Pattern.

Covid-19 Disruptions in the Catholic Diocese of Bethlehem in the Free State, South Africa

Since the beginning of Christianity, pulpit or church sermons have been the primary mode of delivering sermons. The last decade has seen huge progress in technological advancement in Africa. Several pastors have now empowered themselves with the use of technology in their ministry and in delivering sermons. In 2019, Covid-19 swept across the globe and caused worldwide panic. In South Africa, the National Institute for Communicable Diseases reported the first case of Covid-19 in March 2020. To contain the spread of the coronavirus, the President of South Africa, Mr Cyril Ramaphosa, announced a lockdown for 21 days and alert level 5 was imposed on South Africans. That compelled all South Africans to stay at home, and all faith-based gatherings were prohibited. Thus, preaching the Word of God in churches was prohibited. During the pandemic, online sermons or the streaming of church services online became a popular way of hearing Sunday sermons. This article discusses the historical use of technology, for example, radio and television, which were the tools employed to reach out further. We will explore the recent use of online sermons and electronic communion in churches, particularly in the Catholic Church. Statistics will be scrutinised to examine the effects of online sermons and faith practices (electronic communion). In achieving the goal of this article, the study utilised desk research and oral interviews through a narrative analysis of aspects mentioned by church leaders and congregants considered to relate directly to online sermons and electronic communion. The following will be points of discussion: methodology, with a brief discussion of data collection and analysis; the Covid-19 crisis; the impact of coronavirus and leadership; alternative methods employed by the Diocese of Bethlehem; challenges with online sermons; successes; electronic communion; recommendations; and conclusion.

To what extent are sacred language practices ultralingual? The experience of British Muslim children learning Qur’anic Arabic

This article draws on qualitative data from a study of young Muslims learning Qur’anic Arabic in the UK to reveal how they engage in sacred language practices that I choose to call ‘ultralingual’. Such practices inevitably foreground linguistic form and performance over meaning, at least in the referential sense. Observable in many faith contexts, the ability to acquire a certain proficiency in an invariably ancient sacred language and then participate, actively and passively, in a range of ritual acts is demonstrated by millions of children globally. Usually attending supplementary forms of education, such children learn to access the code of their respective faiths (e.g., Qur’anic Arabic for Muslims and Biblical Hebrew for Jews) through, usually, a traditional learning approach based initially on systematic instruction in sound-letter correspondences which eventually develops into secure decoding proficiency. An important characteristic of this language practice is the ambivalent role of referential meaning. Often, performers, whether in recitation or in the words uttered in prayers, have partial or no access to the meaning of the words they utter. This article calls this ‘ultralingualism’, a language phenomenon that occurs also in non-religious contexts such as vocal music and multilingual literacy mediation, but which is particularly apparent in faith practices which centre on an ancient text and its language. The young Muslims in this article, however, do not take part in meaningless activities. Much sacred language practice (and some co-sanctified language practice) happens ultralingually, that is, form is emphasised over referential meaning. Evidence in this article argues that such ultralingual practices are accompanied nevertheless by layers of meaning often unrelated to referential or lexical meaning.

Raising and Educating Children in a Roma Family to Practice their Faith Through Roma Customs

Aim. The main aim of the paper is to highlight the education of children in Roma families to practice their faith through Roma customs. The authors identify the practice of faith in Roma holidays which are baptism, sacrament of Eucharist and Confirmation, funeral. Methods. The authors use the literary-descriptive method which they use for analytical-synthetic gathering of professional and scientific knowledge. They overlap these with the practical field empirical experience of the authors dealing with the issue. Results. The Roma family is a patriarchal constitution ensuring the transmission of the cultural and customary heritage of the Roma. Through education by imitation, children learn through the customs and habits of their relatives to observe and practice the faith, thus ensuring the continuation of the family line in a living faith. Conclusion. The Roma have adopted majority Christianity in Slovakia as their own. However, Roma groups retain their customs and rituals, which they have incorporated into their religion and practice of faith. For the Roma, religion and its association with customs and traditions is a connection to God. Therefore, these rituals need to be observed in order to be handed down to the next generation.

Perspectives on Digital Evangelism: Exploring the Intersection of Technology and Faith

Digital evangelism, using technology to spread the message of faith, has become increasingly prevalent today. While some see it as a valuable tool for reaching a wider audience, others view it as a dilution of traditional religious practices. This paper explores the different perspectives on digital evangelism and examines the potential benefits and challenges associated with this practice. Through a review of relevant literature and case studies, this paper highlights how technology has been used for evangelism, the impact of digital evangelism on traditional religious practices, and the ethical considerations surrounding this practice. This paper also discusses digital evangelism’s role in the COVID-19 pandemic and its consequences on religious communities worldwide. Overall, this paper aims to provide a comprehensive understanding of the different perspectives on digital evangelism and promote more discussion on the function of technology in the practice of faith.

A Systematic Review of Modest Fashion Perspectives in the Malaysian Fashion Industry

Modest fashion has become popular over the last decade and is promoted as the latest dressing style. Modest fashion is usually mistaken for Islamic wear, specifically in the Malaysian fashion industry. Malaysians' acceptance of the Islamic lifestyle started long ago, with the continuous adaptation of multiculturalism. This paper aims to determine modest fashion in the context of the Malaysian fashion industry. A systematic review of the published articles and literature was conducted to outline the concept of modest fashion and the relevant issues in modest fashion perspectives. The study identified five innovative components in its conceptual framework: beliefs, fashion expertise, management of business relationships (BRM), fashion culture, and social media influencers originating from modest fashion. The conceptual framework also included related keywords from past research. The findings in this study indicated a positive relationship between modest fashion and faith practices in Islam. The results implied a need for future research to study the acceptance of modest fashion as a dressing style among non-Muslim consumers in Western countries. This paper concludes that modest fashion has evolved into one of the mainstream fashion lines in the fashion world and is no longer seen as a conservative style of fashion.

The Role of Religion in Domestic Violence and Abuse in UK Muslim Communities

Abstract Existing research on the role of faith in the aftermath of domestic violence and abuse (DVA) often fails to adequately situate the role played by religion throughout the DVA trajectory. This article draws on qualitative research conducted with 10 Muslim female survivors and 9 professionals providing support in DVA cases to investigate the nature, occurrence, and impact of DVA within Muslim religious communities. This article specifically explores the role of religion at four levels; individual psycho-social-spiritual level, the level of additional stakeholders, within the context of intersectionality, and at a macro-societal level. It is argued that religion and practice of faith plays a nuanced role at each of these levels. The research found that holistic approaches to faith resulted in faith manifesting as an empowering resource for DVA survivors. Reductionist and androcentric approaches to faith however resulted in the enabling and continuation of abuse and abusive structures. Findings indicate the need for service provision to provide tailored and culturally informed support to Muslim clients, particularly in relation to faith. The web model of DVA provides a structured framework through which this can be achieved.

Insights From a CSWE Summit for Critical Conversations on Religion, Faith, and Spirituality in Social Work Education

ABSTRACT The role of religion and spirituality within social work education has varied throughout the profession’s history, with recent research calling for increased attention to this area of diversity. In response, the Council on Social Work Education hosted and sponsored the 2021 Summit for Critical Conversations on Religion, Faith, and Spirituality in Social Work Education and Practice, with each of the coauthors serving as presenters and facilitators. This article presents the Summit’s main insights regarding the history of the profession, explicit and implicit curricula, faculty development, and implications. This article also explains the planning that led up to the summit and subsequent related activity. The authors provide suggestions and resources to support social work faculty in teaching about religion and spirituality.

Religious and Spiritual assistance of people in palliative care. Practical Assessment

"The primary purpose of this study is to understand if/how patients of hospice healthcare require ‘Spiritual’ or/and ‘Religious’ assistance and if its involvement in palliative care helps greatly. We have built a correlative of two scales and administrated them on the same sample, along with complete demographics questions to a group of people under palliative care and several people directly connected with patients, relatives- families. This methodological study is designed to assess the reliability and validity of two scales simultaneously for the same terminally ill patients (TIP): Paloutzian and Ellison’s (1982) Spiritual Well-being Scale. The scale was administered to 49 individuals, of which 45 are patients and 4 family members caring for a terminally ill relative. Background: Coping is a multifactorial and individual process related to responding to stressful situations, such as being a caregiver of a person with health conditions or terminal illness [such as in hospice]. Spiritual [S] / religious [R] coping is an essential internal resource used by individuals enduring stressful situations or, in this particular case, confronting imminent death. Instruments: The 14-item Brief RCOPE is widely used to assess religious coping. The other instrument we have used for S/R assessment is the Spiritual Well-Being (SWB) Scale, a general measure of the subjective quality of life. Neither one is available in the Romanian version Ciocan Tudor-Cosmin (2023) developed following Romanian culture. He worked with Professor Ray Paloutzian - author of the latter scale - to translate and validate the use of the translated scales. Objective: To investigate the S/RWB among palliative care patients in Romania and to identify the correlates of Spiritual and Religious Well-Being. Secondary: To translate, adapt and validate both the 14-item Brief RCOPE and SWBS in Romanian for caregivers of palliative patients facing death. Method: The methodological guideline provided by Ray Paloutzian and Craig W. Ellison was used to examine the psychometric properties of SWBS, while the manual provided by Kenneth Pargament on his website helped us accommodate the Brief RCOPE to Romanian culture and understanding. Results: The linguistic and conceptual equivalence of the scales was determined. The internal consistency was acceptable (Cronbach’s a = 0.891 for SWBS and a = 0.798 for RCOPE). The Principal Axis Factor (PAF) analysis with varimax rotation identified two factors comprising 13 items, and one item was excluded from the scale (14/RCOPE). The faith subscale (SWBS) showed similar distributions. Christians engaged in religious activities reported higher SWB in the meaning and peace subscale than patients without religious attendance. In the multivariate analysis, religious Frequency (P < 0.001), and individual spiritual activities (P < 0.003) were significantly related to a greater SWB. Conclusion: The Romanian versions of the SWBS and Brief RCOPE are reliable and valid measures for assessing both the spiritual and religious coping of patients in hospice, their families, and their caregivers. Although faith practices may be beneficial to improve spiritual well-being among Orthodox Christians (the majority in Romania), further research is needed to determine what individual spiritual activities can be supported by Orthodox Christians positively engaged – since they are very skeptical about practices other than religious ones, introduced by the traditional Church."

Поиск способов интеграции элементов естественно-научных знаний в образовательный процесс воскресной школы

The present article attempts to answer the question of the possibility and pedagogical expediency of harmonizing religious and natural science knowledge in the classroom within the framework of the parish education of children. For quite a long time, natural science knowledge was used as a powerful means of atheistic propaganda and destruction of any thought about faith and religion among the people. At present, there remain difficulties in combining scientific knowledge and religious faith in science and educational practice. As a result of the materialistic approach to teaching natural science subjects at school, the young believers reject the biblical picture of the world offered in Sunday School as contradicting scientific knowledge and suffer from ideological dualism.The purpose of the present work is to substantiate the necessity and value of integrating elements of natural science knowledge into the educational process of Sunday School through effective ways of its implementation. The article reveals the theoretical aspects of the indicated problem and describes practical methods of integrating natural science knowledge into religious education within the framework of parish activity. Such forms of integration as natural science laboratories of a young naturalist, master classes, creative workshops and others are singled out as the most efficient. Basing on the available practical experience, the article presents the real and expected educational effects and highlights the pedagogical conditions that contribute to their achievement.The author expresses the hope that due to the integration of elements of natural science knowledge into the religious education of children, it will be possible to avoid the ideological and religious crisis among teenage schoolchildren and reduce the number of children who abandon the faith planted by parents and teachers and leave the confines of the church.

Teologi Inkulturasi dalam Sejarah Gereja dan Dewasa Ini di Flores, Indonesia

<p>This article is based on a book by Emanuel Martasudjita on Inculturation Theology. The author of this article supports the<br />statement of E. Martasudjita that inculturation of theology is not a new reality, but has been known and practiced<br />throughout the history of the Church. By expanding on the description given by Martasudjita regarding the stages in the<br />development of history, the author of the article draws on the basic insight from that history that inculturated theology is not<br />constructed, but must grow in the reflections made by the faithful about their Christian faith, where they use the way of<br />thinking, they have according to the culture they live in.<br />From the research on history, it is learned that changes in form in theology often occur based on different favorite ideas<br />held by different cultures, besides that there has also been the formation of new theology, where people with certain cultural<br />backgrounds learn theology from other cultures. In this case it is easy to misunderstand which can trigger a long discussion<br />that results in a new form of expression of the Christian faith.<br />By taking the results of this historical research, the author highlights the situation of practice of faith and reflection of faith<br />in the Flores island in South East Indonesia.</p><p><br /><strong>Keywords:</strong> Inculturation, history of theology, local culture in Flores, Basic Ecclesial Communities</p>

Keertanam and Bhajanam: The Faith (Literacy) Practices of the Telugu Community in Plural Mauritius

Abstract The Telugu community, an ethno-religious minority community in Mauritius, uses and teaches Keertanam and Bhajanam (devotional songs in Telugu, an imagined ancestral language) as part of its faith practices. The present exploratory study, focusing on Keertanam and Bhajanam classes in one village temple, investigates the connection between faith practices, faith literacy practices, ancestral languages, and identities in that setting. Data were collected through participant observation, informal conversations with members of the community, and artifacts. The data indicate that the members of the observed Telugu community are endeavoring to revivify and reinvigorate an (imagined) ancestral language (in its oral and written forms) by using a faith practice that has been passed down generations and by drawing on the scriptal resources at their disposal. We argue that members of the observed Telugu community use these strategies to maintain, articulate, and publicly display their ethno-religio-linguistic identity and distinctiveness within the larger Hindu community in Mauritius.

The Challenges of Pancasila Socio-Democracy in The Era of Networked Society: Liberal Democracy and Religious Fundamentalism

Socio-democracy, along with this writing style, is in the heart of the nation of Indonesia which is the key essence of Pancasila. The fundamental philosophical values of Indonesia’s socio-democracy is a typical democracy of the Indonesian nation. This socio-democracy is part of the Pancasila ideology. The socio-democracy, in Pancasila, was introduced by Sukarno, the first president of Indonesia to face and respond to two major challenges, market fundamentalism, and religious fundamentalism. Market fundamentalism values increased individual satisfaction at the expense of society and public service, and put monetary reward as the only measurement. The socio-democracy wants to go against this while paving the way for shared values and shared prosperity. Religious fundamentalism refers to a closed and exclusive religious interpretation and practice of faith which alienates common and shared life and wants to force all people to be under this practice. The socio-democracy wants to build a platform for all to be happy and shares public life, and this avoids the trap of religious fundamentalism. In looking into the concept and practice of socio-democracy, this study uses qualitative methods and literature. Various reading materials related to this topic were reviewed and then became material for research analysis. Sukarno's thoughts on socio-democracy and Manuel Castells on network society are two examples of thoughts. Those provide the key frame of this paper. The purpose of this article is to describe the two big challenges faced by this nation, i.e., liberal democracy and religious fundamentalism. This article assesses or even anticipates whether those two big challenges tear the nation apart going into the next decades.

The Challenges of Pancasila Socio-Democracy in The Era of Networked Society: Liberal Democracy and Religious Fundamentalism

Socio-democracy, along with this writing style, is in the heart of the nation of Indonesia which is the key essence of Pancasila. The fundamental philosophical values of Indonesia’s socio-democracy is a typical democracy of the Indonesian nation. This socio-democracy is part of the Pancasila ideology. The socio-democracy, in Pancasila, was introduced by Sukarno, the first president of Indonesia to face and respond to two major challenges, market fundamentalism, and religious fundamentalism. Market fundamentalism values increased individual satisfaction at the expense of society and public service, and put monetary reward as the only measurement. The socio-democracy wants to go against this while paving the way for shared values and shared prosperity. Religious fundamentalism refers to a closed and exclusive religious interpretation and practice of faith which alienates common and shared life and wants to force all people to be under this practice. The socio-democracy wants to build a platform for all to be happy and shares public life, and this avoids the trap of religious fundamentalism. In looking into the concept and practice of socio-democracy, this study uses qualitative methods and literature. Various reading materials related to this topic were reviewed and then became material for research analysis. Sukarno's thoughts on socio-democracy and Manuel Castells on network society are two examples of thoughts. Those provide the key frame of this paper. The purpose of this article is to describe the two big challenges faced by this nation, i.e., liberal democracy and religious fundamentalism. This article assesses or even anticipates whether those two big challenges tear the nation apart going into the next decades.

The Church as an Alternative Polis

This article explores three different views of Wang Mingdao’s ecclesial stance and his approach to the Three-Self Patriotic Movement (TSPM): his refusal to join the TSPM as a political rather than theological approach to resisting the Chinese Communist Party; his refusal to accept the TSPM’s authority as the Protestant church’s resistance to Chinese hegemony; and his ecclesial stance as a sectarian withdrawal from the world. Considering these diverse scholarly perspectives, I interpret Wang’s response to the TSPM as part of a necessary proclamatory action and propose that Wang’s model of radical action models the politics of Jesus. His church is political only as defined by the gospel, and it represents a new polis—a kind of community established in and through Jesus of Nazareth to stand as a political alternative to the dominant politics of the world and contribute to an alternative identity of a citizen. I, therefore, approach Wang’s faith practice from an ecclesiological standpoint and situate him and his ecclesial activities into the historical and theological context to explore his biblical-theological foundation for this new polis and its public witness. I argue that Wang’s rejection of the TSPM and his alternative way of engaging with political issues such as imperialism, nationalism, and church-state relations show that his ecclesial stance is novel and distinct from other forms of politics.

The Tender and Kind Rosemary I knew

Rosemary Radford Ruether was a prophetic, Catholic feminist theologian and eco-ally who has changed the religion and faith practice landscape for everyone forever. The study reminisces on her immense body of work and ground-breaking scholarship.

Social Cohesion and Religiosity – Empirical Results from an Online Survey in Germany during the COVID-19 Pandemic

Abstract Social scientists and development practitioners are increasingly recognizing the significance of social cohesion as a prerequisite for and part of sustainable development. At the same time, the COVID-19 pandemic poses severe challenges to the cohesion of societies. However, the specific role of people’s religiosity in their attitudes and behaviors relevant for social cohesion has rarely been empirically-quantitatively investigated. Using primary data from an online survey in Germany, this article addresses three research questions: 1) How can the construct “social cohesion” be empirically and quantitatively measured? 2) What dynamics of social cohesion were evident in Germany during the COVID-19 pandemic (in 2020/2021)? 3) What specific role did people’s religiosity play in social cohesion in that context? These questions are answered within a theory-led empirical analysis. Social cohesion is conceptualized as a multidimensional construct that manifests itself in horizontal (citizen–citizen) and vertical (citizen–state) relationships. It is measured by eight subdimensions: social/institutional trust, social inclusive/national identification, social/institutional responsibility, and social/political engagement. Religiosity is specified with three dimensions: belonging (religious affiliation), believing (faith intensity/content), and behaving (prayer/service attendance). The empirical results for Germany show that the people surveyed in the period from July 2020 to January 2021 tended to hold together more. Several cohesion dimensions, particularly institutional trust and national identification, strengthened. In contrast, social trust weakened. The role of religiosity is ambivalent. It is not the intensity but the content and practices of faith that make the difference. Exclusivist religious beliefs, a punitive image of God, and private prayer practice are negatively related, while a loving image of God and service attendance are positively related to social cohesion.

The Lived Experiences of Spousal Bereavement and Adjustment Among Older Chinese Immigrants in Calgary

Spousal bereavement poses considerable challenges to adults in late life. Some populations, such as older immigrants, may experience heightened negative outcomes as a consequence of spousal bereavement, due to migratory stress and social isolation. Spousal bereavement is culturally embedded as it is related to cultural beliefs and attitudes concerning death and family relationships. However, studies on spousal bereavement or widowhood among older immigrants are extremely limited. This study aims to fill the gap by exploring, via a phenomenological approach, the lived experiences of widowed older Chinese immigrants in Calgary and responding to the question: What are the lived experiences of widowed Chinese older immigrants in coping with their spousal bereavement? With the data drawn from 12 in-depth qualitative interviews, findings were categorized into individual, family, community and societal levels. Study participants experienced long-lasting grief that was private and impacted by their culture and immigration status. Although family and ethno-cultural communities provided various types of supports during participants’ widowhood, they did not directly assist them in coping with spousal loss. Most participants did not access social services for bereavement support, more often relying on cultural rituals and faith practices. Findings suggest the need for culturally appropriate bereavement supports and family/community involvement for older immigrant adults who have experienced spousal loss.

Supplemental Material for “Prayer Is Universal”: How Integrative Faith Practices Enable Indigenous Peoples’ Persistence and Resistance to Transcend Historical Oppression

Supplemental Material for “Prayer Is Universal”: How Integrative Faith Practices Enable Indigenous Peoples’ Persistence and Resistance to Transcend Historical Oppression

A qualitative inquiry into Christian faith transmission in the family context

ABSTRACT These empirical findings contribute to knowledge regarding Christian faith transmission in the family context, where assumptions are largely un-tested and ideas frequently accepted with minimal critical engagement. The findings presented are part of a three-year empirical research programme comprising in-depth interviews with parents and children in the UK annually, enabling a longitudinal mapping of the child's faith and examination into how family faith activity and involvement may impact it. Play-based interview activities were devised to access authentic and accurate insights into the child's beliefs, perceptions and faith experiences. The data collected was correlated with information about family faith practices and activities to explore potential connections between the two. The 26 case study Christian families revealed fascinating inferences, including that faith discussion in the home is a more significant influence on a child's faith than church attendance, Bible reading or family prayer time. It was striking that the child participants tended to emulate the faith of the parent that they were relationally closest to, reflecting the notion of attachment theory. Some practical implications of these findings are proposed to contribute to the dialogue amidst churches, Christian families and academic contexts regarding how faith may be most effectively transmitted to future generations.