Provision Of Religious Services Research Articles

Pelayanan Keagamaan di Wilayah Perbatasan

This study focuses on the description of religious services in border communities in Sebatik Tengah District. what about religious services carried out by the ministry of religion in the Sebatik Tengah District and the problems in providing these religious services? Religious services referred to in this study are religious services facilitated by the ministry of religion as the service provider which includes; KUA service tasks and functions, religious counseling services, religious education services and religious harmony services. Religious services provided are still very limited due to the lack of facilities and service resources. KUA services are still in the KUA North Sebatik District working area and are still focused on marriage registration services and prospective bride courses. Religious education services are carried out by the private sector facilitated by the ministry of religion in the form of Raudhatul Atfaldan Madrasah Ibtidaiyah and Diniyah. Religious healing services are served by four non-PNS Islamic religious instructors who are still very limited in their range of services. Religious harmony services through FKUB Subdistrict where the head of the KUA also doubles jon as the leader and involves figures from three religions (Islam, Catholicism and Christianity) in the District of Sebatik Tengah. The main problems in the provision of religious services are service infrastructure, service provider human resources and lack of budget

Loci of Leadership: The Quasi-Judicial Authority of Shariah Tribunals in the British Muslim Community

Leadership and authority were two central themes in the mission statement of the first ever Shariah tribunal to emerge in the UK. When the Islamic Shariah Council was established in 1982, it noted that its founding meeting had been attended by Muslim scholars from a number of mosques in the UK who represented the major schools of Islamic law. This ensured in its own words that it was widely accepted as an authoritative body with regards to Islamic law and that it was therefore able to cater to the basic religious needs of the Muslim community. Since their emergence in the 1980s, Shariah tribunals have played an important role in guiding the Muslim community through the provision of religious services. This paper seeks to enrich the literature on Shariah tribunals by critically assessing how such tribunals have used their expertise in Islamic law to wield quasi-judicial authority in the British Muslim community, within a legal system which does not directly grant legal jurisdiction to religious tribunals. The paper highlights the distinctive characteristics of the authority which Shariah tribunals exercise as religious institutions, which distinguish them from the secular courts of the state despite the judicial functions which both share in common.

TÜRKİYE'NİN AB ÜYELİĞİ VE AB'DE DİN ÖZGÜRLÜĞÜ

The declaration of Turkey's candidacy for EU membership started a new phase in which the repercussions on the issue of religious freedoms acquired increasing significance . The EU is composed of democratic and pluralistic societies most of which adhere to Christian faith. The issue of human rights and within its scope the issue of religious freedoms does not directly come under EU prerogatives . The is s ue is dealt with indirectly through the implementation of EC law and in the rulings of the European Court of Justice. The principles of human rights as delineated in the European Human Rights Convention form part of the general principles of law under EU law. Article 9 of the European Convention of Human Rights and Article 2 of Protocol No. 1 annexed to the European Convention constitute the main provisions that regulate religious freedoms in Europe. The rulings of the European Court of Human Rights also interpreted and limited the scope of such rights. The analysis of the repercussions of EU membership on the issue of religious freedoms regarding Turkey leads to multi-dimensional considerations such as the incidence of increasing numbers of residents of various faiths , need for decentralization of and plurality in religious institut-ions, the problem of the negative image of Islam in Europe due to fundamentalist movements , the issue of animal slaughter , and religious rights of Turks residing in EU countries. Turkey ' s EU membership is bound to bring to the fore new questions in relation to religious freedoms . It will prove to be inevitable to present and interpret the issue of religious freedoms and the provision of religious services in a new perspective and through a different rhetoric.

The 21st-century impact of European Muslim minorities on ‘Official Islam’ in the Muslim-majority world

The article argues that the growth of religious service provision directed at the Muslim diaspora in Europe has led to greater professionalization and pluralism within the Islam state in Muslim countries. Contemporary Muslim governments have claimed a monopoly over public prayer and religious education and have heavily invested in a network of infrastructure and services – the Islam state. The recent breakthrough of Islamist parties into governments in Turkey and across North Africa poses a challenge to the continued ‘civilian control’ over religion. What will become of the enormous Islamic Affairs ministries that Islamist parties have inherited – the hundreds of thousands of public servants of state Islam across the region, the tens of thousands of mosques and thousands of religious schools? Liberals demand the abolition of the Islam state because it violates the separation of religion and state; Islamists detest it for its repressive qualities. Despite progressive liberalization, governments in the past decade have not sought disestablishment, and have instead increased the resources and policing of state-run religion. I draw on the experience of Muslim governments in the competitive field of state–Islam relations in European countries to explain the modest beginnings of reform of the official religion apparatus in Muslim-majority countries.

The Implications for Inmate Rights of the Voluntary Provision of Religious Services

Throughout U.S. history, volunteers have had a persistent role in supporting the religious rights of prison inmates. In some states today, the only religious services available to inmates are provided by volunteers. The presence of volunteers inside prisons may potentially provide personal support to individuals in arguable need of ethical rehabilitation. However, because the provision of services is heavily reliant on the motivation of volunteers, the religious needs of inmates may not be met. The situation is compounded by America’s increasing cultural diversity. To understand the magnitude of the trend toward voluntarism and its implications for the religious rights of inmates, this article presents a framework for understanding the constitutional issues involved in using religious services volunteers and a description of the process whereby states have adapted to volunteer-driven programs. It concludes by offering secondary analysis of national data about some implications of volunteer use in religious services to inmates.

Demands for Religious Care in the Taiwanese Health System

In order to care ethically nurses need to care holistically; holistic care includes religious/spiritual care. This research attempted to answer the question: Do nurses have the resources to offer religious care? This article discusses only one aspect--the provision of religious care within the Taiwanese health care system. It is assumed that, if hospitals do not provide enough religious services, nurses working in these hospitals cannot be fully ethical beings or cannot respect patients' religious needs. The relevant literature was reviewed, followed by a survey study on the provision of religious facilities and services. Aspects considered are: the religions influences in and on Taiwanese society; the religious needs of patients and their families; strategies that patients use to enable them to cope with their health care problems; professional motives for attuning to patients' religious needs; and hospital provision for meeting the religious and spiritual needs of patients. A survey of nursing executives showed differences between religious service provision in hospitals with and without a hospice ward. The practical implications for hospital management and nursing practice are discussed.

The Response of Israeli Society to New Religious Movements: ISKCON and Teshuvah

A comparison is made here between the societal responses to new religious movements in Europe and the United States on the one hand, and Israeli responses to the Hare Krishna movement and to the movement for teshuvah (the return of secular Jews to Orthodox Judaism) on the other hand. Reactions to NRMs in Israel can be understood in the context of a close association between religion and state, the near monopoly of Orthodox Judaism in the provision of religious services, a division between religious and secular sectors, and the association of Judaism with Jewish-Israeli national identity. In contrast to other western societies, the most active and effective anti-cult activities in Israel have been initiated and carried out by religious interests and organizations, and especially by the ultra-Orthodox who are themselves involved in the conversion of secular Jews to a religious perspective. Even though secular Jews have depicted ISKCON and teshuvah as having similar negative effects (the break with families and the losses to the army, economy, and social welfare), the response to teshuvah has been more ambiguous than the wholly negative response to ISKCON. Whereas Israeli members of ISKCON have rejected the symbolic center of the state and society, the values and behavior in teshuvah are linked to the identity of most secular Jewish Israelis. The new religious movements (NRMs), which are widely termed cults in Englishspeaking countries, have attracted relatively small memberships, but they have become the focus of considerable attention, mostly negative, of the mass media and of official and voluntary organizations.' In his comparison of controversies in a number of countries, Beckford (1985) has emphasized that, although there is some truth to the claim of a standard repertoire of attacks against NRMs, the nature of the cult problem also varies according to the social, political, and cultural conditions of each country. A comparison of societal responses to NRMs, which is mainly a comparison of anti-cult campaigns, can deepen our understanding of cross-cultural and cross-national variations in the perceptions of, and methods of coping with, threats to the social structures and cultures of societies.

Applied Professional Ethics and Institutional Religion

In the last several years, philosophical enthusiasm for applied profes sional ethics has spread from medicine to law, education, government, engineering, business, and to other professional and semiprofessional fields. Each involves an institutional structure within which professional practitioners provide specific services to those who seek them, and within which practitioner behavior in providing these services is regulated by both formal and informal institutional codes and conventions. Recent work in applied ethics has forced reinspection of these codes and conventions and of the moral features of the professional practices they govern?from client confidentiality to the exchange of fees?and has revealed characteristic dilemmas and conflicts which are endemic to these areas of professional ac tivity. Indeed, in some cases?for instance, in the de-paternalization of medicine?the inquiries of applied professional ethicists have begun to pro duce quite striking changes in professional practice itself. But there remains one area of institutional practice which has not yet come under the scrutiny of contemporary applied professional ethics: this is the provision of religious services, or, more generally, the institutional prac tice of religion. In this exploratory paper, I'd like to do two things: first, to show that because religious practitioners are in many important ways like professionals in other fields, we may expect their practices to generate the same sorts of issues discussed in other areas of applied professional ethics; and second, to consider the special methodological problems analysis of these moral issues might present.