Religious Communities Research Articles

Social Interaction among Religious Members in the Taekwondo Sibayak Club Organization

The purpose of this research is to determine the social interactions between religious communities that exist in a social organization, namely the Taekwondo Sibayak Club Organization. This research uses an ethnographic research method with a qualitative approach. This type of research is a case study, which is analytical-descriptive in the form of written words or direct quotations from observed speech and behavior. Researchers used data collection techniques in the form of observations carried out to observe behavior and phenomena that occurred in the Sibayak Club Taekwondo Organization. Researchers also conducted in-depth interviews using previously prepared methods and documentation. The results of this research show that social interaction between religious communities in the Taekwondo Sibayak Club Organization is established through activities and activities between followers of the Christian and Islamic religions such as sharing takjil, affirming sidi, breaking the fast, carrying out evening prayers, church services, New Year's gatherings, Eid al-Fitr gatherings, weddings, mourning, thanksgiving for entering a new house, and praying according to one's own beliefs.

Influences of Social Class on the Negotiation of Authority and Community in Practice of Islam in America

Abstract This paper presents the findings of a qualitative study of religious practice in a working-class and middle-class Muslim American community. Given the small sample size (N = 18), this study is exploratory and suggests avenues for future research on social class and religious practice among Muslim Americans. The results indicate that different social classes have different views regarding the proper role of religion in their lives. Moreover, social class provides people with unequal resources to meet certain demands placed on them by their religious community and society in general. Other aspects of community life (e.g., social networks) also intervene and mediate institutional relationships and affect religious practice. The social and cultural elements that facilitate perceived compliance with a particular interpretation of religious praxis can be analysed in terms of social and cultural capital. This study suggests that social and cultural capital can help scholars understand differences in religious practice among Muslims across different localities and classes.

Intuitions about the Digitability of Religion among Transnationally Rooted Digital Natives in Switzerland

Abstract This article presents positions on the digitability of religion as they are lived and reasoned about by digital natives who claim to be religious, spiritual, and/or searching and curious in this regard. Data were collected through explorative participant observations and semistructured interviews with digital natives with transmigratory biography elements in Switzerland. Examples of the borders that interlocutors drew between digitable and nondigitable aspects of religion are also presented to provide an overview of the emic assumptions about the possibilities and limits of religious digitability in the field. The analysis revealed that digital natives tended to see almost all aspects of religion but not all aspects of the religious community experience as digitable, and sometimes value the nondigitability of certain nuances of community explicitly.

Vital event of servise of Vicentas Sladkevičius in 1956-1959

The article analyses in detail and gives a factual account of the particularly important period of ministry of the famous Lithuanian Catholic clergyman Sladkevičius, i.e. 1956–1959. The atheistic secular government exercised strict control and dictatorship over the most important affairs of the religious communities, dealt with the appointment of the clergy, and tried to turn the hierarchs into obedient followers of the government. The perseverance and efforts of Bishop Teofilius Matulionis, who survived the repression, made it possible for Father Sladkevičius, who was devoted to the Catholic Church, to become a bishop against the government’s wishes. The dissatisfied government tried to ignore the new bishop, and later to force him to cooperate. Not yielding to the pressure and temptations of the Red security agents and the Commissioner for Religious Cults, Sladkevičius, the Auxiliary Bishop of Kaišiadorys, remained faithful to the autonomy of the Catholic Church, and was therefore exiled to the periphery of another diocese, Panevėžys, as undesirable and dangerous. A full disclosure of these events is important for understanding the recent history of the Catholic Church in Lithuania and the Lithuanian unarmed resistance during the Soviet period.

Local Leadership in Realizing Religious Harmony after the Regional Head Election in Medan City

This article aims to analyse the role of local leaders in realising religious harmony after the local elections in Medan City. The issue of religious politicisation has become an inseparable part of the social life of the people of Medan City. This research aims to formulate local leaders' role in reducing heterogeneity, especially in Medan City. This research uses a descriptive qualitative method with data collection through in-depth interviews and documentation. The results showed several impacts caused during the elections, namely the emergence of religious conflicts, social divisions, post-election polarisation, and disruption of social harmony. The negative post-election implications can be degraded through the role of local leadership, among others: Encouraging interfaith dialogue, promoting role models and tolerance, encouraging inclusive religious education, Collaborating with religious leaders, Implementing anti-apartheid policies, and Involving non-governmental organisations in religious moderation campaigns. In addition, the local leadership has a solid instrument of religious moderation through the Religious Harmony Forum. This forum has a vital role as an extension of local leaders in Medan City to accommodate the interests of religious communities. Local leaders and all cooperative bodies are crucial to bringing order to Medan City's political and intercultural heterogeneity.

The House of One

This paper explores the potential of the client-architect relationship to be part of a design methodology conducive to conceiving sacred space as collaborative, dialogical practice. The case study for this investigation is the multi-confessional project ‘House of One’ by Kuehn Malvezzi, currently on site in Berlin, Germany. The client for this project is not one cleric or religious community but a foundation initiated by a local Protestant, Jewish and Muslim congregation. The fact that the client is not one homogenous entity has shaped the conception of the project and consequently the building’s final appearance: all design decisions have been taken conjointly by the three clerics. In this project, the correlation between theological considerations and material realisation has been recognised as a reciprocal two-way process: theological doctrines are materialised through constructed space – equally, architectural questions can act as a catalyst for theological debate between the three clerics and their respective communities.

The Appreciation of Tattoo Art among Malaysian

Tattoo art, once considered a taboo in many parts of Malaysia, is increasingly being recognized as a form of personal expression and artistic appreciation. This paper explores the evolving perceptions of tattoos within Malaysian society, emphasizing the factors contributing to their growing acceptance. Historically, tattoos were often linked to indigenous rituals, gang affiliations, or negative stereotypes. However, globalization, exposure to different cultures, and the rise of social media have shifted these perceptions, fostering a more nuanced appreciation of tattoo artistry. Through interviews, surveys, and analysis of tattoo-related media content, this study investigates the diverse motivations behind Malaysians’ decisions to get tattoos, including self-expression, cultural identity, and aesthetic appeal. The findings suggest that while conservative views persist, particularly among older generations and certain religious communities, a significant portion of younger Malaysians view tattoos as a legitimate art form. This demographic shift is influenced by the increasing visibility of tattoo artists, both local and international, who highlight the skill and creativity involved in tattooing. Furthermore, the study discusses the role of tattoo conventions and exhibitions in fostering a community of appreciation and learning. These events provide platforms for Malaysians to explore tattoo designs that resonate with their personal and cultural narratives, challenging traditional stigmas associated with body art. The paper concludes by suggesting that as societal norms continue to evolve, the appreciation of tattoo art in Malaysia will likely expand, reflecting broader global trends toward the normalization of body art as a personal and artistic choice.

A Study Was Conducted With the Aim of Gaining Insight into the Transformation of Religious Communication Knowledge among Buddhist Religious Counsellors in Bandar Lampung

This research discusses the transformation of religious communication knowledge among Buddhist religious instructors in Bandar Lampung. This transformation is important because of the challenges faced by the counsellors in responding to the increasingly complex spiritual needs of the community. Against the backdrop of the socio-cultural and educational diversity of the congregation, this research explores how Buddhist religious counsellors adapt their communication methods and how this knowledge is developed and applied in the local context. Through a qualitative approach, the research reveals the dynamics of religious communication and its contribution to the spiritual development of Buddhists in the region.

Suicide Risks and Protections in Religious Communities: Two Exploratory Studies

It is imperative to understand possible protections against suicide because of the steadily climbing U.S. suicide rate. Religion has been associated with fewer suicidal behaviors. This study sought to explore the perspective of congregants experiencing suicidal behaviors (CESBs) on the risks and protections that they experience in their religious communities (RCs) in two separate studies. Study One included a purposive sample of 15 Christian congregants yielding seven codes: routine practices and deliberate suicide prevention efforts were inconsistent both before and during the pandemic lockdown, though RCs continued to operate. Cultures provided participants both protections and risks, while the pandemic amplified deep cultural divides already present before the pandemic. Study Two included a purposive sample of 20 congregants yielding six codes, core protections of a routinely provided worldview and deliberately provided theological teachings, risks of absent protections, aspirational tasks for faith leaders and RCs, inspiring stories of recovery, and some consistency with human flourishing with caution. CESBs in some RCs that have a norm of well-being hide their norm violation and expect rejection. RCs need training in order to provide deliberate suicide prevention protections and CESBs may provide counter-narratives to stigma in RCs and cultures.

Implementation of Manonob Culture (Mutual Cooperation) as a Local Wisdom of Religious Moderation in South Central Timor District

This research will look at the Implementation of Manonob Culture (mutual cooperation) as a Local Wisdom of Religious Moderation in South Central Timor District. This research uses a qualitative descriptive method to explain the Implementation of Manonob Culture (mutual cooperation) as a Local Wisdom of Religious Moderation in South Central Timor District. Commitment to nationality, tolerant life, non-violent life, and acceptance of tradition are the indicators used to measure the tolerance of the TTS community. Manonob culture (mutual cooperation) has been applied in various aspects of the life of the people of South Central Timor, including in religious moderation. In the context of religious moderation, Manonob (mutual cooperation) culture becomes an institution to mobilize community solidarity and create harmonious relationships in society and reduce polarization between religious communities. This concept encourages people to help and support each other, and respect the differences that exist between them. Thus ethnicity, religion and race do not become obstacles in instilling Manonob culture (mutual cooperation) such as building houses, cleaning gardens, harvesting garden produce and burying the dead. From the implementation of manonob culture (mutual cooperation) there are values contained therein such as the value of kinship, togetherness, brotherhood, supporting each other, helping each other, sharing each other and which is the main value of got culture.

Gus Baha’s Perspective on Religious Tolerance and How the Public Respond

Tolerance in religion practices among different groups or differen religious communities is always important in plural societies like Indonesia. However, the fact shows that many intolarance cases still occur in the country. This study is an endevour to explore the tolerance teaching brought by Gus Baha in his traditional islamic lectures. In addition, the reaction of the public to the teaching was also examined. It adopted a digital ethnography approach employing virtual data as the main sources, including YouTube Video, and the comments of netizen following them. The ideas of tolerance were analyzed thematically, and the comments were classified, following the Appraisal theory (Martin & Rose, 2005). Based on the analysis, it reveals that Gus Baha makes use of old stories involving prophets, the Prophet and his companion as they implemented tolerant practices of daily business and religious matters. The stories there proved upscaled tolerance exemplified by the best models for Moslem communities. The public (netizen) have shown positive responses toward the ideas, as it is proved from their positive emotion (80%), and judgment (74%), meaning they like the idea and agree that they are right. In turn, it is expected that they would practice the models of tolerance in their own daily lives.

Gender segregation in the friendship networks of Muslim youth in Germany: the role of chastity norms

ABSTRACT Western Muslim youth engage less in romantic relationships than their non-Muslim peers, an observation usually attributed to chastity norms that oppose Muslim youths’ premarital sexual activity. In this study, I ask whether chastity norms also shape cross-gender interaction beyond romantic relationships and lead to fewer cross-gender friendships among Muslim than non-Muslim youth. To isolate the consequences of chastity norms from institutionalized practices of gender segregation in Muslim religious communities, I study friendship-making in German coeducational schools, which provide ample opportunities for cross-gender friendships. I apply multilevel exponential random graph models to large-scale data on adolescents’ school-based friendship networks, finding cross-gender friendships to be generally infrequent but notably rarer among Muslim than non-Muslim youth. However, this lack of cross-gender friendships is limited to Muslim youth who hold strong chastity norms, while more liberal Muslim youth have as many cross-gender friends as non-Muslims. Among non-Muslims, chastity norms are unrelated to cross-gender friendships.

Стильно, модно, православно: опыт исследования кофейни «ANTIПА»

The article describes the experience of field research conducted during 2023–2024 on the territory of the church of the Holy Martyr Antipas of Pergamon in Kolymazhny Dvor (Moscow), where the “ANTIPA” coffee shop is located. The research addresses the issues of creation, organization, functioning and structure of the public space initiated and supervised by a religious community, as well as social agents who interact with it. The coffee shop “ANTIPA” is proposed to be examined through the lens of five aspects: 1) spatial, 2) social, 3) aesthetic, 4) organizational, 5) economic and labor. The church complex’s adjacent territory can be characterized as a secular space with religious elements, which performs the following functions: 1) a meeting place (as a point on the map where people can meet), 2) a place of communication (as a place where one can spend time socializing), 3) a mediator between the city and religion (as a place that allows residents and visitors of the capital to encounter the religious).

Działalność Zgromadzenia Sióstr Karmelitanek Dzieciątka Jezus w ostatnim okresie życia m. Teresy Kierocińskiej (1945–1946)

The last period of Mother Teresa Kierocińska’s life was a difficult time for Poland, marked by chaos and instability. The years 1945–1946 were at the same time a period of intensive ministry of the Foundress of the Congregation as Superior General. After the end of hostilities, Mother Teresa and her sisters immediately joined the new tasks of the Church and responded to the needs of their surroundings.The congregation had to take urgent care of the premises for its activities. The sisters in Wolbrom were in a particularly difficult situation, being deprived of their own dwelling. In a short time, the Carmelite Sisters renovated the building assigned to them, at the same time carrying out care and educational activities. They ran two kindergartens and courses for girls. The work of the sisters in Polanka Wielka also required new organisation. There, within a few months, a semi-public chapel and rooms for a kindergarten were erected using the planks of a former German barrack. Between 1945 and 1946, work was carried out to adapt the building in Sosnowiec, where the various sectors of the educational establishment were located. In addition, care was taken to allocate an abandoned building in Wiejska Street to the state authorities for the purposes of an orphanage.Since 1945, in all Carmelite institutions of the Child Jesus, a wide range of apostolic activities have been resumed, including kindergartens, tailoring and embroidery courses, religious instruction, charitable services, and nursing. A retreat house in Czerna was resumed. The development of activities was accompanied by Mother Kierocińska’s concern for the spiritual development of the congregation. Mother Teresa took care of the formation of the professed sisters, as well as of the numerous group of candidates she accepted into the religious community. She was keen to deepen Carmelite spirituality and to ensure that the sisters were guided by the Discalced Carmelites. The new situation allowed for regular visits from the Carmelite fathers with the ministry of retreatants and confessors.At the beginning of July 1946, m. Teresa fell ill with peritonitis and, after suffering for several days, passed to eternity on 12 July 1946 in the presence of the sisters. This was shortly before the scheduled General Chapter at which she was to resign as Superior General. The funeral ceremony took place on 15 July and was presided over by Bishop Stanisław Czajka. After the Holy Mass celebrated in the Church of the Assumption of the Blessed Virgin Mary in Sosnowiec, a numerous funeral procession with the body of the deceased went to the cemetery in Józef Mirecki Avenue. The funeral became a real manifestation of the population who wanted to honor the “Mother of Workers and Zagłębie”.

Dilemma of Licensing Mining Business Activities by Community Organizations in Indonesia Between State, Society, and Human Rights

The presence of Government Regulation of the Republic of Indonesia Number 25 of 2024 Article 83A paragraph (1) confirms that religious community organizations WIUPK is offered on a priority basis to businesses owned by religious community organizations. Mining activities often cause harm and even make the surrounding community a victim of mining. The incompatibility between the management of mining activities and the principle of "Ormas" which should be a non-profit organization, is also a big question in the midst of society because religious mass organizations that should be oriented toward the benefit of the community are now collapsing their values. This leads to dilemmas and problems in applying regulations that provide different opportunities for community organizations. This research applies normative juridical research methods with statutory, conceptual, and historical approaches. Community organizations, which in this case are business entities in mining, should be able to take advantage of their position to stay focused on providing services and security for the community. Instead of just making a profit. The provisions of PP No. 25 of 2024 Article 83A paragraph (1) need to be followed by clear provisions so that community organizations in the mining world do not exacerbate the situation but can instead be used to improve the safety of the community.

Protecting People from Their Own Religious Communities: Jane Doe in Church and State

Suppose that people seek confidentiality in what would otherwise be a public process—such as litigating or applying for a firearms license—because they are afraid that publicly identifying them will stigmatize them in their (or their families’) religious communities. Should the law allow them to proceed anonymously to better protect their interests and to avoid discouraging their lawsuits or applications? Or would that unduly stigmatize the religious community by branding it as improperly censorious or judgmental—or interfere with religious community members’ ability to evaluate for themselves how their coreligionists are using the courts and other government processes?

ETHIOPIAN PERSPECTIVES AND SCIENTIFIC EXPLANATIONS OF THE SUN HALO PHENOMENON ON APRIL 7, 2022

The purpose of this study was to analyze the many interpretations and reactions to the sun halo phenomenon reported in Ethiopia on April 7, 2022, with a particular focus on religious perspectives and scientific analysis. The diameter of the sun halo was measured to be 0.092 km, indicating the peculiarity of this atmospheric occurrence. A study among various religious leaders and community members showed that 80% of respondents considered the phenomenon required special prayers or religious rites, suggesting a significant tendency towards spiritual significance. Additionally, 14% of respondents indicated curiosity regarding the event, suggesting a normal human reaction to odd or incomprehensible situations. Meanwhile, 3% of responders mentioned ceremonial offerings or no specific activities to the sun halo. From a technical aspect, picture analysis of the sun halo revealed an initial pixel count of 108,584 with a standard deviation of 43,265 and a noise standard deviation of 0.0962994, resulting in a signal-to-noise ratio (SNR) of 33.744. This study underlines the clarity and prominence of the sun halo in the obtained image. Furthermore, the study analyzed the relationship between the sun halo and atmospheric conditions, revealing a correlation coefficient of 0.49 on Day 7, coinciding with occasional cloud cover and atmospheric disturbances. The correlation coefficient slightly reduced to 0.48 on Day 8, when the sky was clear. These findings show a probable relationship between the presence of atmospheric disturbances and the appearance of the sun halo, offering a detailed explanation of this remarkable natural phenomenon. To understand the underlying atmospheric dynamics and probable seasonal trends, future studies should concentrate on a more thorough analysis of sun halos, combining a bigger dataset of occurrences across diverse geographical regions and climatic conditions. Further research could examine the psychological and cultural effects of celestial phenomena, such as sun halos, on different cultures, offering more insight into how these occurrences affect cultural norms and belief systems. Keywords: Sun, halo, scientific, people thought, image

Penerapan Sanksi Hukum Terhadap Pelaku Pencabutan Penjor Sebagai Rangkaian Upacara Galungan Pada Umat Beragama Hindu di Desa Adat Taro Kelod Kabupaten Gianyar

Indonesia as a rule-of-law country has statutory regulations, relating to criminal sanctions and sentencing. In addition, some laws apply throughout the area called Customary Law, including in Bali. Perpetrators of the destruction of goods as well as religious blasphemy can be punished with the general criminal code or, in comparison with the Applicable Customary Law. This research examines 2 things: 1) How is the existence of the Hindu religious community in carrying out its obligations and legal protection for Hindu religious people in terms of Human Rights? and 2) What is the application of legal sanctions in the event of the revocation of the penjor for Hindus in the Taro Kelod Village area, Gianyar Regency? The method used in this research is Empirical Research. The purpose of this research is to emphasize the study of the protection of penjor removal victims in Taro Kelod Village, Gianyar. With the results of the study showing that a person deliberately destroys goods together and harms someone, it is possible to be subject to Article 170 paragraph (1) and Article 156A letter A concerning religious blasphemy, because the penjor being revoked is a sacred symbol and has religious meaning for Hindus.

A Conditional Process Analysis of Siblings’ Religious Communication (Non)accommodation, Surface Acting, and Shared Family Identity

ABSTRACT This study tested the conditional direct and indirect associations between siblings’ religious (non)accommodation and shared family identity (SFI) vis-à-vis surface acting. Participants included 218 young adults who reported on a target sibling’s (non)accommodation of their religious beliefs, as well as their family’s conversation and conformity orientations. Results indicated that the sibling’s religious (non)accommodation was directly and indirectly associated with the participant’s SFI with the sibling via the participant’s surface acting during religious conversations. The associations varied in magnitude, however, as a function of family conversation and conformity orientations. For sibling accommodation, the positive indirect association with SFI grew in magnitude for families low to moderate in conversation orientation as conformity orientation increased. For sibling nonaccommodation, the negative direct association with SFI diminished in magnitude as both family orientations increased, whereas the negative indirect association increased in magnitude for families low to moderate in conversation orientation as conformity orientation increased.

Space Of Religious Moderation: The Relationship Between Muslims and Hindus in Bengkulu

Harmony between religious communities has become a best practice in the lives of Muslims and Hindus in Indonesia. This study aims to prove the existence of a space of moderation created by two religious groups that live side by side, and religious differences can create social harmonization. This study used a qualitative descriptive method with a field approach. This study was conducted in Sunda Kelapa village, Central Bengkulu Regency, Bengkulu, Indonesia. Research data was obtained using interviews, observation, and documentation. The data analysis of this research was carried out in three stages, namely data reduction, data presentation, and conclusion. The results show that the moderation space is built on social interaction awareness to build a peaceful life together in social harmonization. A moderation model based on religious and cultural wisdom can be developed as a collective foundation in building a harmonious community life.