Religious Commitment Research Articles

Implementing The Arabic Language Curriculum for The Purpose of Studying Fiqh and Hadith in The Language Preparation Department at Imam Shafi'i University, Jember

Current migration often represents a quest for self-betterment and increased religious commitment, mainly accomplished through Arabic language study. This language emphasis stems from the Quran and Sunnah being in Arabic, constituting the core teachings of Islam. Muslims must grasp the foundational elements of Islam, making proficiency in Arabic essential. Learning the language is not merely a duty but a vital prerequisite for understanding and fulfilling the obligations outlined in the Quran and Sunnah, emphasizing the significance of studying Sharia. In a scholarly exploration of motives for learning Arabic, 86% to 98% of respondents were motivated by a desire to learn Islam and gain knowledge of Islamic civilization. This study seeks to outline the application of the Arabic language curriculum specifically designed for studying Fiqh and Hadith within the Language Preparation Department at Imam Shafi'i University in Jember. This study employed a qualitative approach to comprehend the overall experience of the research subject. It utilized descriptive linguistic expressions within a specific natural context, employing diverse scientific methods. The results show that teaching Arabic for specific purposes is segmented into two stages: beginner and advanced. Each stage involves distinct materials and instructional hours. Likewise, there are differences in credit hours between the standard Arabic language program and the specialized program for specific purposes.

STUDI ISLAM MELALUI PENDEKATAN FENOMENOLOGI (TELAAH PEMIKIRAN ANNEMARIE SCHIMMEL)

The approach to studying Islam by Charles J. Adams is divided into two main things, namely the normative or religious approach and the descriptive approach. The normative approach is an approach that is based on religious commitment, and still includes the subjective objectives of the reviewer and of course the results of the study will tend to be more subjective. The phenomenological approach that Schimmel applies in Islamic studies is a phenomenological approach that he knew from Friedrich Heiler. Implementation of this approach through systematic steps (techniques), namely examining first the phenomenon (the world of external manifestations of Islam) and then the deeper and deeper layers of human responses to God (the world of religious imagination and experience), to reach the deepest sacred essence of each religion, the center, the God, the Deus Absconditus (objective world of religion) and Schimmel has implemented it well through the intended steps.

The Artificial Intelligence Paradox: Opportunity or Threat for Humanity?

This study explores whether AI is perceived as a threat or an opportunity and examines whether the perception of AI varies according to demographic factors, religious commitment, trust in science, beliefs in conspiracy theories, and previous experiences with AI utilizing data collected from 1443 participants. While most respondents believe that AI will simplify life (63%), increase efficiency (62%), and therefore, the development of AI should be encouraged (51%), a significant portion of the respondents is concerned that AI will increase unemployment (52%) and lead to social inequalities (47%). Around 21% of the respondents believe that AI may destroy humanity eventually. Respondents’ age, gender, occupation, religious commitment, beliefs in conspiracy theories, and previous experiences with AI (familiarity) significantly influence respondents’ perception of AI both as an opportunity and threat. Findings suggest that AI is paradoxically seen as a double-edged sword, perceived both as an opportunity and a threat, which indicates a pronounced confusion about AI among respondents.

Baldwin and Wittgenstein on White Supremacism and Religion

Abstract This article contends that James Baldwin’s exploration of racism and resistance to it in The Fire Next Time may be put into conversation with Ludwig Wittgenstein’s consideration of fundamental epistemic commitments in On Certainty. Out of this constructive engagement, I argue that white supremacism in the United States may be interpreted as being like a Wittgensteinian grounding or “hinge” commitment and that this viewpoint illuminates some of the ways in which white supremacism may interact with various kinds of religious commitments. This combined analysis depicts, first, the extent to which fundamental commitments about race deeply affect people, including the formation of their ethical and civic values, existential and religious commitments, and range of empathetic capacity and, second, similarities between Baldwin and Wittgenstein when it comes to their contentions that there is ethical value in the clarification of language and work on oneself.

School Culture-Based Internalization of Nationalism and Religious Characters in Islamic Elementary School

The character of nationalism and religion forms the identity of the younger generation, not solely as knowledge but also as manifested in action. This study aims to unveil the culture of nationalism and religious character at Nasima Elementary School (SD Nasima) in Semarang. A qualitative case study methodology involving observation, interviews, and documentation was employed. The findings highlight that school residents perceive nationalism and religion as an environment characterized by nuanced patriotism and religious commitment, shaping the core values of the school. The internalization of nationalism and religious characters is evident through the attitudes and behavior of school residents during commemoration and celebration activities, engagements reflecting nationalism and religious character, appreciation for the diversity of Nusantara culture, and discipline in executing activities related to these characters. The habitual integration of these characters is discernible in various facets, including daily routines, incidental programs, learning activities, extracurricular engagements, and environmental conditions. The results suggest that learning transcends the cognitive domain; character development, as an essential aspect of the affective domain, emerges as a crucial facet in education.

Polskie decyzje dotyczące działań wojennych na Froncie Północno-Wschodnim w lipcu 1920 r. i ich wpływ na dalszą karierę wojskową generała broni Stanisława Szeptyckiego. Przyczynek do biografii generała

General Stanisław Count Szeptycki belonged to a group of officers who began their military career in the Habsburg army during the partitions. He was born in Przyłbice in the Austro-Hungarian partition. He belonged to an aristocratic family with great patriotic and religious commitment. Many representatives of the family were bishops (Greek-Catholic rite) or devoted themselves to military service. He was the grandson of the famous Polish comedy writer Aleksander Fredro. In the Austro-Hungarian army, he reached the rank of major general. During World War I, he joined the Polish Legions, becoming their leader in 1916. In 1917, he became the general governor of the Austro-Hungarian occupation in Lublin. As a sign of protest after the provisions of the Treaty of Brest-Litovsk (February 19, 1918) omitting Poland, he resigned. After the war, he joined the Polish Army, taking the position of Chief of the General Staff. He fought in the Polish-Soviet war and was the commander of a division, the 4th Army, and the front of „Gen. Stanisław Szeptycki” and then the North-Eastern Front. After the July Soviet offensive by M. Tuchaczewski in 1920, due to illness, he was removed from command of the front. As a result of differences in the assessment of Polish military activities, he entered into a dispute with Józef Piłsudski. In 1921, he became the commander of the Inspectorate of the Army No. IV in Krakow, and then the minister of military affairs in the government of Wincenty Witos. Opponent of Józef Piłsudski. In 1926, after the coup, the state retired.

School Culture-Based Internalization of Nationalism and Religious Characters in Islamic Elementary School

The character of nationalism and religion forms the identity of the younger generation, not solely as knowledge but also as manifested in action. This study aims to unveil the culture of nationalism and religious character at Nasima Elementary School (SD Nasima) in Semarang. A qualitative case study methodology involving observation, interviews, and documentation was employed. The findings highlight that school residents perceive nationalism and religion as an environment characterized by nuanced patriotism and religious commitment, shaping the core values of the school. The internalization of nationalism and religious characters is evident through the attitudes and behavior of school residents during commemoration and celebration activities, engagements reflecting nationalism and religious character, appreciation for the diversity of Nusantara culture, and discipline in executing activities related to these characters. The habitual integration of these characters is discernible in various facets, including daily routines, incidental programs, learning activities, extracurricular engagements, and environmental conditions. The results suggest that learning transcends the cognitive domain; character development, as an essential aspect of the affective domain, emerges as a crucial facet in education.

RACIAL DIFFERENCES IN CAREGIVER BURDEN AMONG BLACK/AFRICAN AMERICAN AND WHITE ALL-CAUSE CAREGIVERS

Abstract Introduction As life expectancy and the numbers of older adults in our society continue to rise, serving as a caregiver is more common. Caregivers assist with a variety of daily tasks as changes in functional status occur. The Stress Process Model informs that there are potential buffers to negative caregiver outcomes including religious commitment or involvement and cultural justifications for caregiving. Previously, research has shown that caregivers may turn to religion and cultural practices to cope with or explain their roles. Methods This investigation examines racial differences in caregiver burden and the potential roles of caregiver religiosity and cultural justifications for caregiving as moderators of this effect. Individuals providing care for an adult age 45 and older for at least five hours per week were recruited. Results The sample size for this study was 80 and included 49 Black/African American caregivers (61.25%) and 31 White caregivers (38.75%) between the ages of 23 and 78. Multiple regression models with age, gender, income difficulty, and race as predictors revealed that Black/African American caregivers reported lower levels of caregiver burden compared to White caregivers, p < .05. Additional interaction terms added to the model revealed that religious commitment or involvement and cultural justifications for caregiving did not moderate the effect of race on caregiver burden. Conclusion The initial findings of this investigation may be the result of the study’s small sample size and insufficient power. Recruitment is ongoing to help identify factors to potentially explain why Black/African American caregivers report less caregiver burden.

When Does Psychotherapy Encourage Selfishness?

This paper explores how psychotherapy, with its inherent focus on the self, may inadvertently contribute to problematic selfishness. By comparison with religious traditions which have encouraged humility and dedication to serving others, psychotherapeutic schools have historically emphasized ways to meet one’s own needs. We review here the evolution of ego-centric approaches toward more relational and growth- and virtue-oriented ones, before considering four clinical contexts which risk fostering undue absorption with oneself and one’s therapy. A greater awareness of these risks can help clinicians and patients appreciate the role of moral values, world views, and religious commitments in shaping the direction of their work.

Endogamous Marriages in Kiai Sukorejo's Family: Sufi Social Fiqh Transformation and Implications for Islamic Jurisprudence

Marriage with the principle of endogamy in the context of arranged marriages, as observed within the family of Kiai Sukorejo in Situbondo, is influenced by religious, cultural, and Sufi tradition factors. The research uses the phenomenological method to delve into the meaning behind the phenomenon. Marriage is regarded as a means to follow the Sunnah of the Prophet, strengthen religious devotion and Faith, reinforce family bonds, and preserve the existence of the Islamic boarding school (Boarding School). Aspects of lineage, religious commitment, and scholarly qualifications take precedence in arranged marriages as an implementation of the concept of kafa'ah in Islamic jurisprudence (Fiqh). The mystical understanding derived from Sufi teachings also affects perspectives and actions in accepting arranged marriages. This research provides a significant contribution to understanding social Sufi jurisprudence (Fiqh) and the practice of endogamous marriages within the context of Islamic boarding schools. The study's findings offer valuable recommendations for developing social fiqh understanding, remarkably grounded in Sufi teachings. It is important to note that this study has a limitation in that it did not involve female informants, which should be a crucial consideration in analyzing and exploring the meaning of arranged marriages.

How the Nineteenth-century Evangelical Revival Strengthened Faith and Undermined Christendom

This article deals with the paradoxical relationship between the nineteenth-century Evangelical Revival and secularization. It is argued here that the revival and its worldview played a role in increasing pluralism and choice in the nineteenth century – a process often related to secularization. The Evangelical movement both attempted to oppose modernity and rationalism and emphasized religious freedom, voluntarism, and individualism. It therefore induced and popularized self-reflection, doubt, and deconversion. It also favoured religious democracy in opposition to a state-imposed religious monopoly (at least in northern Europe). Furthermore, by dividing people into believers and nonbelievers, it emphasized religious polarization. This contributed to an undermining of established religious structures, fragmenting and pluralizing the religious landscape and giving people the option to abstain completely from religious commitment. The Swedish confessional (inner mission) revivalist denomination Evangeliska Fosterlands-Stiftelsen (EFS – approx. the Swedish Evangelical Mission Society), founded in 1856, is used as a case. The popular literature they published and distributed manifested an evangelical worldview. In this article four themes, based on the popular literature, are used to study empirically the changing role of religion in relation to nineteenth-century revivalism: ‘the dualistic worldview’; ‘conversion’; ‘activism’; and ‘self-reflection’.

The functioning of the family system and its relation to the psychological well-being of spouses in the context of their religious commitment

The article describes the functioning of family systems and its relation to the psychological well-being of spouses in the context of their religious commitment. The spouses play a very important role, as their mutual relationship affects the functioning the entire family system. Positive mental functioning, or the psychological well-being of husband and wife, can have an impact on these relationships. The aim of the study was to verify the connections between the functioning of the family and the psychological well-being of the spouses and to identify the predictors of the analyzed variables. The study included 130 married couples – an equal number of men and women making up 65 marriage systems bringing up school-age children. The following measures were used in the study: Family Assessment Scales (SOR) by Andrzej Margasiński (2013), based on the Polish adaptation of FACES IV – Flexibility and Cohesion Evaluation Scales by David H. Olson; Caroll Ryff’s Psychological Well-Being Scales, as adapted into Polish by Dominika Karaś and Jan Cieciuch (2017); and the Religious Commitment Inventory-10 (RCI-10-PL) by E. Worthington and colleagues, as adapted into Polish by Jarosław Polak and Damian Grabowski (2017). The analyses of the relationship between the variables shows that the more balanced and well-functioning the system is, the higher is the well-being perceived by the husband and wife. The crucial predictors of a “healthy” family include some dimensions of well-being: high self-acceptance, personal growth, and positive relations with others. Some differences in the analyzed variables between husbands and wives were also found.

Position of religious interactions in the paradigm of juridical social work: an assessment attempt

Correctional and psychocorrectional work with different categories of socially maladjusted people, especially prisoners and juveniles in specific resocialization facilities, can be performed using different approaches or models. Working with these people is extremely difficult, because in their axiological functioning, they often follow anti-values, have difficulty complying with social, moral, and legal norms, and are often characterized by demanding attitudes. In Poland, the term resocialization is commonly used to refer to working with prisoners or juvenile wards of correctional institutions. The present paper discusses in detail three paradigms of interventions towards people who have come into conflict with the law, or in general towards people who are not adapted to social functioning, that is, living by the moral, social, and legal norms that are used and generally accepted by society. These are classical resocialization, juridical social work, and social rehabilitation paradigms. In a given paradigm, certain forms of work will be preferred. Methodology of working with socially maladjusted, or resocialization methodology, involves the functions, principles, and methods of this work. Methods of correctional work (methods of resocialization) have a psychotechnical (individual, and at the same time psychological or psychotherapeutic), sociotechnical (working with a group or using interactions through a group), or culture-technical character (learning, e.g., at school, work, contact with culture as a recipient or creator). Various religious interactions should also be considered a culture-technical method. Not all inmates or wards of correctional facilities have a negative attitude toward religion or specialized (penitentiary, facility) prison ministry. Many of them see the value in religious interactions as helpful. Religious practices help them function socially, although to obtain given benefits, the inmates or wards may manipulate their religious commitment, which may turn out to be a sham commitment. The professional work of the author of the present paper has allowed him to conduct many years of observation among inmates in penitentiary units or among those placed in juvenile institutions of the justice department. The results of this observation provided a basis for placing religious interventions not in the paradigm of classical resocialization but in juridical social work.

Religious Commitment and Gratitude as a Strategy for Promoting Student Mental Health

Despite global students' mental health problems being prevalent, adequate attention and resources to treat mental health problems are still lacking. Meanwhile, several studies found that religious commitment and gratitude can play an essential role in addressing the issue of mental health problems. This study explored religious commitment to promote mental health and gratitude as moderating variables to address this gap. This study used the Brief Scale of Mental Health 12, the General Mental Health Questionnaire (GHQ-12), the Gratitude Resentment and Appreciation Test (GRAT), and the Religious Commitment Inventory (RCI–10) scales. Data were taken from 320 students of four state Islamic Universities in East Java, Indonesia. This study utilized descriptive and regression analysis techniques. The result of the data analysis demonstrated three main findings as follows. First, the students had a high level of mental health. Second, religious commitment positively affected mental health. Third, gratitude could become a variable that strengthens the relationship between religious commitment and mental health. Research implication in education is attempting to improve mental health among students not merely on the religious commitment but also on emphasizing systematic ways to develop gratitude in students' daily lives as a moderator that plays a role in maintaining the relationship between mental health and religious commitment. This study was based solely on a quantitative approach; therefore, a mixed-method model is recommended for further investigation to understand the process of improving mental health through religious commitment and students' gratitude better.

Exposure to robot preachers undermines religious commitment.

Over the last decade, robots continue to infiltrate the workforce, permeating occupations that once seemed immune to automation. This process seems to be inevitable because robots have ever-expanding capabilities. However, drawing from theories of cultural evolution and social learning, we propose that robots may have limited influence in domains that require high degrees of "credibility"; here we focus on the automation of religious preachers as one such domain. Using a natural experiment in a recently automated Buddhist temple (Study 1) and a fully randomized experiment in a Taoist temple (Study 2), we consistently show that religious adherents perceive robot preachers-and the institutions which employ them-as less credible than human preachers. This lack of credibility explains reductions in religious commitment after people listen to robot (vs. human) preachers deliver sermons. Study 3 conceptually replicates this finding in an online experiment and suggests that religious elites require perceived minds (agency and patiency) to be credible, which is partly why robot preachers inspire less credibility than humans. Our studies support cultural evolutionary theories of religion and suggest that escalating religious automation may induce religious decline. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Pathway to terrorist behaviors: The role of childhood experiences, personality traits, and ideological motivations in a sample of Iraqi prisoners.

Radicalization to terrorism is a multifaceted process with no single theory or approach to explain it. Although research has focused on understanding the process, there is still a dearth of studies that examine an empirically driven pathway to terrorism behavior. This study examines a cross-sectional sample of incarcerated men convicted of terrorism in Iraq (N = 160). A questionnaire-guided interview included adverse childhood experiences (ACEs), conduct disorder (CD), antisocial personality disorder (ASPD), religious and political ideology, views about causes of terrorism, and the severity of terrorist acts. Path analysis was employed to examine the relationships between these factors and to identify the model with the best fit. After adjusting for age, employment, and location, results indicated that ACEs positively impacted CD, ASPD, religious guidance, and terrorism attitudes. ASPD positively affected political commitment and terrorism attitudes, but inversely affected current religious commitment. Political commitment inversely influenced terrorism attitudes. Religious commitment positively influenced the prioritization of religion in life, which subsequently impacted terrorism attitudes and behavior severity. Additionally, attitudes toward terrorism directly affected the severity of terrorism behavior. All paths in the final model were statistically significant at p < 0.05. Although these findings may be limited in generalizability due to the unique sample, results support the complex and interdependent nature of childhood and adult experiences on the development of both terrorism attitudes and the severity of terrorism behavior.

Anyone Muslim but everywhere Hallyu: Does religious commitment still matter in exerting consumer behaviors?

Anyone Muslim but everywhere Hallyu: Does religious commitment still matter in exerting consumer behaviors?

Why Belief? Varieties of Religious Commitment

Abstract Are religious commitments beliefs or some other kind of mental state? Do religious affirmations express beliefs or other non-doxastic attitudes? These questions have been prominent in philosophical research on the language and psychology of religion since the mid-twentieth century, but the history of interest in these topics traces back to late antiquity. In a recent paper, Tim Crane approaches these questions from the perspective of research on theories about the nature of belief. According to some accounts, he argues, the attitudes that we call religious “beliefs” do not exhibit the properties requisite for belief. He raises grounds for dissatisfaction with the proposed account of belief and cognate debates about cognitivism and non-cognitivism, and concludes by setting out a more descriptive approach as the basis for an understanding of religious attitudes. This paper argues that Crane’s argument relies on an unduly demanding theory of belief. However, the concerns that he raises about the belief status of religious commitment can be motivated – and are extensively debated – in recent research on religious faith. Crane’s characterisation of the cognitive/non-cognitive debate is also disputed. The paper concludes by raising concerns about Crane’s description of the scope of the field of religious language.

'He Should Party a Little Less': Evolving Orthodox Religiosities in Psychotherapeutic Interventions Among Jewish Gay Men.

Drawing on interviews with Jewish Orthodox psychotherapists in Israel and on sources that represent the social, political, and cultural milieu within which these therapists work, we analyze the practices they use when working with religious gay men. Given debates and prohibitions on homosexuality in Jewish law, the therapists deploy three practices: reproducing religious norms, allowing homosexuality to be privately acknowledged while advocating its concealment from the public eye, or adopting religious distinctions that enable two men to live together while abstaining from sexual intercourse. These interventions express therapists' pragmatic cultural work, sorting out opposing therapeutic discourses, like the liberal-professional and the religious, and engaging with contestations beyond the clinic's boundaries. Some interventions may suggest an acknowledgment that religious standards are often met only on the surface and require continual subterfuge. They may imply, however, a recognition of cracks in the religious ideal and fine-tuning of religious and professional commitments.

Fear of anesthesia for cesarean section among pregnant women: a multicenter cross-sectional study

BackgroundFear of anesthesia for cesarean section delivery is an important health issue that should be addressed by anesthesiologists, obstetricians, and other providers of antenatal and perioperative healthcare. This multicenter study was conducted to assess the fear of anesthesia for cesarean section among Palestinian pregnant women and to identify the predictors of high fear.MethodsThe study was conducted in a cross-sectional design among Palestinian pregnant women in different antenatal healthcare clinics. The study participants were recruited using a convenience sampling procedure. The pregnant women were asked to respond to items in a questionnaire.ResultsIn this study, a total of 394 pregnant women completed the questionnaires. Of the pregnant women, 280 (71.1%) have had cesarean delivery under anesthesia, and 104 (26.4%) elected cesarean delivery. Multiple linear regression showed that higher fear scores were predicted by having a university degree (p-value < 0.001), living in rural areas (p-value = 0.007), dissatisfaction with social life (p-value = 0.004), satisfaction with religious commitment (p-value = 0.001), having had cesarean delivery under anesthesia (p-value = 0.005), and preference of cesarean delivery (p-value < 0.001).ConclusionFear of anesthesia was prevalent among pregnant women in Palestine. Higher fear could be predicted by education level, place of residence, satisfaction with social life, satisfaction with religious commitment, having had cesarean delivery under anesthesia, and preference for normal delivery. Anesthesiologists, gynecologists and obstetricians, nurses, midwives, and other providers of antenatal and perioperative healthcare services should consider these factors while counseling pregnant women and addressing their fear of anesthesia.