Religious Domain Research Articles

Religious Influences on Store Loyalty among Grocery Shoppers in Mauritius: The Mediating Role of Trust

Objective - This paper explores the relationship between consumer religion and store loyalty, to empirically test whether this relationship can be mediated by consumer trust. This study draws its theoretical foundations from literature focused on customers interpersonal relationships with salespeople and customer trust, in particular the study by Sheth (1983) on Shopping Preference Theory. Methodology/Technique - A randomly selected sample of Mauritian grocery shoppers is used in this study. The data was collected through a telephone interview of 409 grocery shoppers. The final sample consisted of 49.4% Hindus, 17.4% Muslims and 33.2% Catholics, reflecting the religious portion of the Mauritian population. Findings - The use of regression analysis shows that religious commitment has a significant relationship with store loyalty. When trust is introduced into the model, this significant relationship becomes insignificant, demonstrating how religious commitment strongly influences trust. Research limitations/implications - The findings are limited to grocery shoppers in Mauritius. Generalisation of the results is achieved by broadening the context of shopping activities examined, for example, to include online shopping for durable and non-durable products. Examining a broader group of religions may also be considered. Novelty - The mediation model proposed in this study demonstrates the significance of the mediating role of trust in the relationship between consumer religious preferences and their loyalty to shops. To date, this topic has been given little attention at the retail level. These findings address the gap in the religious domain by focusing more significantly on ways to improve store loyalty through the use of trust in the retail setting, in areas where the market is highly religious. Type of Paper - Empirical Keywords: Religious Affiliation; Religious Commitment; Store Loyalty; Store Trust. JEL Classification: M10, Z12

SEGITIGA DIDAKTIS CERPEN MERAWAT PETI INGATAN KARYA PUTU OKA SUKANTA

This research used short story entitled �Merawat Peti Ingatan�by Putu Oka Sukanta as the object. The short story directed the reader�s thinking to alwayshave critical thinking on everything and not easy to believe in a thing without any good reason underlying it. The approach used in this study is didactic approach or often called the value of education, while the type of research used is qualitative research. The purpose of this study to describe the projection of didactical sentence in the short story. This research began by reading and looking carefully the didactic elements contained in the short story. Then the data in the form of didactic elements are grouped by family, religion, and social didactic elements. From some of these processes it is found that there are didactic elements in religious, family, and social domains such as respect or modesty, humility, honesty and transparency, caring, gratitude, etc. Based on these studies it can be seen that social didactic elements are more prominent than religious and family didactic elements. It is caused by human social life which is more often done compared to other elementary.

Literature Review on Spiritual Care in Nursing

This article is to review literature from 2011 to 2015 on spiritual care in nursing using CINAHL. In this article, the keywords “systematic review,” “spiritual care,” and “nursing” were used to search the CINAHL database. Initially a total of 19 articles were identified; however, 11 papers were reviewed after excluding the inappropriate articles following six categories as the definition of spirituality, concept analysis of spiritual care, spiritual assessment, spiritual care on the clinical settings, ethical issues, and nursing education. In conclusion and suggestions, spiritual care should assess from generic to specific aspects, and develop the comprehensive assessment steps for spiritual care in nursing. Additionally, the mixed method is suggested to study spiritual care in nursing for obtaining consistent findings and exploring the patients’ unique spiritual experiences. Nursing researchers should apply the manual therapeutic life review interventions for existential and religious domains as the evidence-based interventions for spiritual care in the different care units to generalize the validity of these spiritual interventions.

La délégitimation de l’antisémitisme au lendemain de la Seconde Guerre mondiale

Antisemitism did not disappear in France with the war and persecutions : it took little time for it to reappear. However, it did lose its legitimacy, and in three different domains : the moral, philosophical and religious. In the moral domain, as Bernanos said, Hitler “dishonored” antisemitism. In the philosophical domain, it fell upon Sartre to demonstrate the proof, showing that there is no “Jewish question” but an “antisemitic question.” In the religious domain, thanks to the realization among Christians of the role of the Church’s anti-Judaism in the development of Nazi antisemitism. Delegitimized, antisemitism did not lose its strength, but it did lose its voice. It took about twenty years to find a new one, in the form of anti-Zionism.

Gender Differences in Spirituality among College Students

The relation between gender and spirituality is of great interest hence our study aimed to examine the gender differences in college students through the lens of spirituality. 60 students (30 males & 30 females) were chosen from arts faculty with age range of (18 & older). They were requested to fill Expressions of Spirituality Inventory (Mac Donald 2009) which consist of 30 items with five dimensions i.e. cognitive, experiential, existential, paranormal, and religiousness. Independent sample t test was administered for obtaining mean difference between both the genders on spirituality. Significant difference was found on two domains of spirituality i.e. Cognitive and Experiential dimension. In cognitive domain males scores higher (M=18.30, SD=2.91) as compared to females (M=13.60, SD=4.23) with t value as 5.01 which was significant at 0.05 level. Other domain in which significant difference was found was Experiential domain, here females scored higher (M=17.40, SD=5.21) as compared to males (M=13.23, SD=4.43) with t value as 3.33 which was significant at 0.05 level. No significant difference was found in the remaining three dimensions i.e. Existential, Paranormal and Religious domains, having t value as 1.02, .861 and 1.55 respectively at 0.05 levels. This study contributes a great understanding of spirituality and the effects of gender on spirituality.

Inevitable Scars; A Study on Traumatic Verbal, Emotional and Physical Abuse Distressing Females

Women, a name that embraces love respect and honor but unfortunately in the setup of our society it is not applicable as Islam is deliberately pulverized and entwined by socio cultural norms and personal beliefs. The aim of this study was to identify the common psycho-social perspectives among victims exposed such insults in relation with psychosocial correlates. A general survey based study was conducted and females with the age range of 18 to 50 years were interviewed on a predesigned questionnaire with analysis of variables like stress, type of abuse, age of victimization and painful memories. The results were calculated using SPSS VERSION 20. 50% of total respondents has reported Emotional abuse, 24% has reported sexual assault while 25% of them has reported domestic violence. There might be several reasons behind this ill practice in society from socio cultural barrier to mal practice of religious domains. These variables of abuse are not only the mere threats to psychological wellbeing of victims but also have an indirect effect on their prime roles in society as a suppressed entity. Studies have revealed that the causes of exploitation physical or mental from men to women are generally Obedience from the women, Outrage of frustration, Inferiority complex, Psychological disorder, Un-controllable sex desire & Superiority syndrome.

A Proposed Educational Vision For Activating The Role of The Jordanian Universities Students Families In Enhancing Students Intellectual Security From The Students Perspectives

This study aimed to find out the role of the Jordanian families in establishing intellectual security in their children from the perspective of the Jordanian students enrolled in Jordanian universities. For this purpose, a questionnaire of 36 paragraphs was created. The questionnaire was divided into three domains: the social, the cultural and the religious domains. The study was conducted on a random sample of (2700) students from three public universities (the University of Jordan, Yarmouk University, Moa'ta University and Al-Balqa' Applied University) and three private universities (Amman Al-Ahliah, Azzaytouna al-Ordiniah and Jerash). The study was conducted during the second university term of 2015/2016 CE. The descriptive analytical approach was used. The study showed that the three domains (social, cultural and religious) were of high degree. The highest of them was the cultural domain. The two paragraphs which state (the family's quest to build a cultural system emerging from our religion, values, traditions and customs, consolidating the values of the theoretical and practical dimensions of moderation among children) occupied the first rank, followed by the social domain. The paragraph which states that (The family's doing its basic function of education and socialization) occupied the first rank, whereas the religious domain occupied the last one. The paragraph which states (The family's seeking to form the right belief at an early age) occupied the first rank.

La religiosité au Paléolithique

During the oldest periods of the Palaeolithic, evidence of distinct behaviours related to technicity, hunting and settlement patterns is difficult to clearly interpret. Yet such evidence increases from the Lower to Middle Palaeolithic, with the appearance of the first incontestable burials and symbolic representations, in the form of collected shells and colorants. With the Upper Palaeolithic, the archaeological record is more abundant. It is then possible to address spiritual aspects, the component of non-technological human behaviour beyond subsistence, lithic reduction or hafting techniques. Figurative art appears, in both mobile and parietal form, the iconography and organisation of which are structured. Painted caves seem to have been places for ritual practices in addition to having been selected for art alone. Evidence of visits and archaeological deposits reflect a space for possible exchanges between the human and spirit worlds in the framework of an animist world view. In the religious domain, such data allow the reconstruction of some elements of mythical thought, analogous to that described by ethnologists and historians of religions in other contexts. Their study does not allow precise recovery of the myths themselves, but rather consideration of their existence and structuring function within these prehistoric societies.

Editorial

Editorial

Language Maintenance or Language Shift? The Role of Religion in a Hakka Catholic Community in Malaysia

ABSTRACTThe religious domain has been identified as an important domain for language maintenance (Fishman 1972; Gal 1979). However, the effect of religion in language maintenance is not always positive (Spolsky 2003). This paper attempts to explore whether religion, Catholicism for this study, plays a significant role in the maintenance of Hakka in a Malaysian Chinese community. The sociolinguistic setting is Balik Pulau, which is a Hakka settlement on the Penang Island. Two sets of data are utilized for analysis: interview data with the priest, senior church members and ten Catholic families and data from participant observation. The findings indicate that the Hakka dialect is undergoing decline in Catholic families as well as at the church. This finding implies that religion has not played a significant role in the maintenance of the Hakka dialect in Balik Pulau. Instead, the Church shifted to Mandarin for mass and other religious activities, which resulted from the following factors: the religious language ideology, language-identity ideology, educational influence and linguistic ecology in the society.

Religion and Medical Professionalism: Moving Beyond Social and Cultural Nuances.

to strive for benevolence and demonstrate non-discriminatory practices. However, the religious underpinning of accountability to a higher being is less clearly defined in Western frameworks. An overarching aim of professionalism frameworks is to provide guidance for physicians in training. The incorporation of Ihsan, which stems from belief in a higher being and the act of displayingone’sinnerfaith,asacompetencyfortraining may prove challenging in a globalized workforce. Itqan is described as an ‘‘ongoing effort’’ to improve behavior, perform beyond the call of duty, and reach a ‘‘perfect or complete state of being,’’ notions that appear to be largely aspirational. 5 There

Vernacular as a space: writing in the Deccan

ABSTRACTThis is not an essay about mysticism in the Deccan. The aim is neither to track the movement of holy men and cults into the Deccan, nor the expansion of their networks and the creation of sacred geographies; this essay is also not about the comparative textual and spiritual discourses of saints from different sects. Instead, the attempt here is to suggest that every geographical region had a complex world of religious domains and of life-worlds in which multiple faith-agencies were active, catering to different audiences. There were some spiritual agencies that were part of larger ‘global’ networks, and others which were ‘local’ or vernacular. The term ‘vernacular’ is a description not necessarily limited to the discursive language used. This vernacular life-world was shaped by a several factors, natural and cultural: geographical realities, shared political and historical memories. Even if such a vernacular region, in this case, the Deccan, was a part of an ‘Islamic frontier’ politically and spiritually, certain vernacular traditions such as the Marathi literary spiritual movement cannot be easily accommodated within such a model of frontiers, contact zones and interfaces. This essay considers literary and spiritual practices in the northern Deccan from the thirteenth to the eighteenth centuries, primarily in the Marathi language, to demonstrate a spatial and conceptual character that was not just linguistic.

Pourquoi et comment aborder la spiritualité et la religiosité des patients souffrant de troubles mentaux sévères : une étude de terrain

ObjectivesThere is evidence that psychiatrists are rarely aware of how religion may intervene in their patient's life. That is particularly obvious concerning patients with psychosis. Yet, even for patients featuring delusions with religious content, religious activities and spiritual coping may have a favourable influence. Indeed, patients with psychosis can use religion to cope with life difficulties related to their psychotic condition, in a social perspective but also in order to gain meaning in their lives. Also, religion may be part of explanatory models about their disorder with, in some cases, a significant influence on treatment adhesion. Patients and methodsThis paper describes a prospective randomized study about a spiritual assessment performed by the psychiatrists of patients with schizophrenia. The outpatient clinics in which the sample was collected are affiliated with the department of psychiatry at the university hospitals of Geneva. Eighty-four outpatients with psychosis were randomized into two groups: an experimental group receiving both traditional treatment and spiritual assessment with their psychiatrist and a control group of patients receiving only their usual treatment. Psychiatrists were supervised by a clinician (PH) and a psychologist of religions (PYB) for each patient in the spiritual assessment group. Data were collected from both groups before and after 3 months of clinical follow-up. ResultsSpiritual assessment was well-tolerated by all patients. Moreover, their wish to discuss religious matters with their psychiatrist persisted following the spiritual assessment. Even though clinicians acknowledged the usefulness of the supervision for some patients, especially when religion was of importance for clinical care, they reported being moderately interested in applying spiritual assessments in clinical settings. Compared to the control group, there were no differences observed in the 3 months’ outcome in terms of primary outcome measures for satisfaction with care, yet the attendance at the appointments was significantly increased in the group with spiritual assessment. The same result was found when restricting analyses to patients for whom an intervention was suggested or patients who invested more in religion. Areas of potential intervention were frequent both in a psychiatric and psychotherapeutical perspective. ConclusionsSpiritual assessment appears to be useful for patients with psychosis. This is in accordance with the recommendations of the World Psychiatric Association which promotes considering the whole person in clinical care. Spiritual assessment is quite simple to perform, providing that clinicians do not prescribe or promote religion, and that no critical comments are made concerning religious issues. Clinicians do not need to know in depth the religious domains of each of their patients, as it appears that each patient accommodates his/her religious background his/her own way.

Tamil in the temples – Language and religious maintenance beyond the first generation

AbstractThis study builds on research into the influence of religion on migrant language maintenance in Australia. In the case of Sri Lankan Tamil Hindus, previous studies have found that religious devoutness has a positive influence on the maintenance of Tamil in the home domain. In the religious domain, an ideology which links the Tamil language to the Tamil Hindu (Saiva) religion works in favour of maintaining Tamil in temple spaces in Australia. However this language-religion ideology is challenged by observations that, for the second generation Sri Lankan Tamil Hindu migrants growing up in Australia, a shift to English and disengagement from the religion is occurring. Through interviews with the leaders of three Tamil Hindu temples, I investigate the roles of different languages in the temples and ask whether the temples are contributing to Tamil language maintenance in the religious domain for the second generation. This paper highlights some of the issues faced by temples in engaging young generations in their heritage language and religion; as well as ways that temples are adapting, in a Western setting, in order to establish the religion for the long-term.

The emergence of Islam through the theoretical prism of Max Weber: The role of spatial context, social actors and social strata in the process of defining and expansion of the Islamic religion

Weber's theoretical legacy contains only fragments of thinking about Islam, primarily in the texts and monographs that as the main object of study did not have this religion. This fact is a big problem to contemporary researchers who want to reconstruct Weber's perception of Islam and positioning it in its theoretical and methodological coordinates. However, this barrier gives rise to modern researchers to engage in the challenge of reconstruction of the mentioned segment Weber's thoughts. This paper is an attempt of such a reconstruction. The paper analyzes the emergence of Islam, ie. spatial and social context of the founding of the Islamic religious dogma. The author starts from the hypothesis that in Weber's theoretical and analytical equation the importance of urban areas for the development and spread of Islam is absent. Also, in the paper author points to another error that Weber makes. Weber classified Islam in the category of warrior religion, and ignored the role of trade and commercial bed in the formulation of Islamic dogma and the (economic) practices. In order to more adequately respond to the request 'placement' of Islam in the theoretical coordinates of Weber's sociology (of religion), author of the paper emphasizes the universality of the rationalization process, proving that Islam is one of the better examples of substantive rationality in the religious domain (because Islamic dogma implies a holistic approach to the believer and the high level of submission to the sacred text in all areas of its life).

“Muslim-American Identity Acquisition”: Religious Identity in an Arabic Language Classroom

The social turn in second language acquisition (SLA) has led scholars to involve a more social semiotic approach in their research (Johnson, 2004; Ortega, 2013). In heritage language contexts, this means greater attention to learners as individuals who construct, enact, and resist multiple identities in the classroom (Gee, 2000; McKay & Wong, 1996; Norton & Toohey, 2011; Pierce, 1995). For Arabic heritage language learners (HLLs) the question of identity is fraught with complexities across linguistic (Ryding, 1991; Abu-Rabia, 2000), cultural (Temples, 2013), political (Brown, 2009), social (Sehlaoui, 2008) and religious domains. This paper examines the role of religious identity for second-grade Arabic language learners at a K-12 Islamic school. This sociocultural linguistic study highlights the ways in which learners’ religious identities intersect, support, and overlap with their social and academic identities in a language course exclusively for Muslim HLLs. Findings point to the ways that identity is negotiated through talk, highlighting how Muslim learners draw on their religious identities in Arabic class to support and strengthen their academic and social identities. Religion can serve as a resource for HLLs even in the absence of ethnic and/or ancestral links to the language given adequate ideological and implementational space (Hornberger, 2005).

“BENTUK HORMAT” DIALEK BAHASA BALI AGA DALAM KONTEKS AGAMA

Balinese language has two major dialects, Lowland Balinese dialect (BD dialect) and Mountain Balinese dialect (BA dialect). BD dialect has a systematic form of respect (Sor Singgih Basa, Unda Usuk Basa) which is based, mainly, on the differences of caste between speakers in the society. In the BA community, however, there is no difference of social status groupings. Thus, in principle BA dialect does not have the system and use of honorifics. However, speeches at prayers contain the honorific words which are the same as or similar to Kruna Alus, Kruna Alus Singgih, Kruna Alus Sor of BD dialect. This paper describes the “honorifics” of BA dialect used in the Pedawa village based on analysis of speeches at prayers, and points the possibility of interference and borrowing from BD dialect to BA dialect through religious domain.

Militant Salafism in Sudan

One of the significant developments to occur after more than two decades of Islamists’ rule in the religious domain in Sudan is the emergence of Salafism. The increasing political pragmatism of the Islamists and the lenient policy towards most of the religious trends have contributed largely to the proliferation of Salafi activities including political militant Salafism. The rise of militant Salafism and Salafi political actors created a space of concurrence with other religious groups particularly with the dominant Sufi brotherhoods leading sometimes to the eruption of violence. This has destabilized the longstanding peaceful cohabitation among opposing religious groups with the Islamists progressively moving towards the centre of the religious spectrum and emerging as a mediator. This article studies two trends of the Salafi spectrum in Sudan representing different models. It highlights their respective relations with the Islamists regime while highlighting the underlying religious driving principles.

The relationships between patients’ and caregivers’ beliefs about the causes of schizophrenia and clinical outcomes in Latin American countries

Beliefs about the causes of schizophrenia are thought to impact treatment outcomes. We investigated 3 theoretically opposing belief systems (biological, psychosocial, magical–religious) in relation to the severity of positive and negative symptoms and to attitudes towards medications. We recruited 253 patients with schizophrenia and their primary caregivers from public mental health clinics in Bolivia, Chile, and Peru. We assessed patients’ and caregivers’ beliefs about the causes of schizophrenia, which were used as predictors of symptom severity and medication attitudes in linear regression analyses. Patients’ scores on biological, psychosocial, and magical–religious beliefs were positively correlated with one another, indicating that these domains were not, as anticipated, “opposing”. Patients with higher levels of biological and psychosocial beliefs had significantly lower levels of positive and negative symptoms; in contrast, higher levels of magical–religious beliefs were associated with increased positive symptoms and less favorable attitudes towards medications. Patients’ belief systems are significant predictors of symptom severity and medication attitudes. Research is needed on the extent to which psychotherapeutic treatments for schizophrenia should bolster patients’ beliefs in the biological and psychosocial domains and weaken beliefs in the magical–religious domain; this research should also attend to the ethical considerations involved in intervening on belief systems cross-culturally.

EDITORIAL FOREWORD

This issue opens with two articles that explore “Ottoman Belonging” during two significant moments bookending the Ottoman past. The first of these moments is the Ottoman Empire's incorporation of Arab lands after its defeat of the Mamluk Sultanate in 1515–17; the second is the emergence of Ottoman imperial citizenship in the period between the 1908 Constitutional Revolution and World War I, which precipitated the empire's collapse. Helen Pfeifer's article, “Encounter after the Conquest: Scholarly Gatherings in 16th-Century Ottoman Damascus,” traces the intellectual component of the Ottoman Empire's absorption of formerly Mamluk subjects after rapidly conquering an immense territory stretching from Damascus to Cairo to Mecca. As Western European states expanded to control new territories and peoples, the Turkish-speaking Ottomans from the central lands (Rumis) had new encounters of their own—with the Arabic-speaking inhabitants of Egypt, Greater Syria, and the Hijaz. The conquest transferred the seat of political power in the Islamicate world from Cairo to Istanbul. Yet, as Pfeifer discusses, the Ottomans understood that their newly acquired political power had no parallel in cultural and religious domains, where prestige belonged predominantly to Arab scholars. Focusing on majālis (sing. majlis), or scholarly gatherings, in Damascus, Pfeifer traces “one of the greatest instances of knowledge transmission and cultural encounter in the history of the Ottoman Empire,” through which this asymmetry was overcome. By facilitating the circulation of books and ideas, she argues, scholarly gatherings—two depictions of which are featured on the issue’s cover—gave rise to an “empire-wide learned culture as binding as any political or administrative ingredient of the Ottoman imperial glue.”