Religious Encounter Research Articles

Crossing and Conversion among North Korean Refugee-Migrants

While pivotal in the lives of North Korean refugee-migrants, the role of religion has been largely neglected in most studies. After being exposed to Protestant missionary networks, either while dwelling in Northeast China or en route to the South, about 80 percent of North Korean refugee-migrants arriving in South Korea affiliate themselves with Protestant churches. This implies that they are exposed to Protestant missionary networks either while dwelling in Northeast China or en route to the South. Some who leave South Korea for other countries or seek asylum in non-Korean societies develop their religiosity in various ways and for various reasons, as part of their aspirations, adjustment to new homes, and search for meaning. The present study aims to address this literature gap. Based on long-term ethnographic research with North Korean refugee-migrants living in South Korea, China, and Europe, the two ethnographic vignettes presented in this article represent those who are in Germany and the United Kingdom by discussing the religious encounters and conversions through which North Korean refugee-migrants make their lives and futures. It draws attention to religion as a lens through which the migrants’ negotiation of meanings, new selves and homelands, and hopes for the future can be better illuminated. The findings of this study suggest that when North Korean Christians experience religious conversion during their perilous journeys, it not only helps them to negotiate a new sense of belonging in their host societies, but it also mobilizes them to contest the existing order of things.

Exploration in Mysticism and Religious Encounter: The Case of Charles de Foucauld (1858–1916)

For many historians, the life and work of Foucauld are inseparable from France’s colonial conquest and Catholic missiology of the period. This article is not concerned with sainthood per se, but with mystical approaches to interfaith rapprochement. No doubt, the epistemic value of Foucauld’s life is a contested territory. The difficulty is to identify aspects of his mystical path as imitatio Christi among Muslims without overlooking his belief in the civilizing mission of France, dubbed the first daughter of the Roman Catholic Church. Though the sanctity of the former soldier turned hermit is debatable, his desire to sanctify the Tuaregs of the Hoggar is commendable. There are three points: (1) the hidden life of Jesus at Nazareth as a paradigm for mystical encounter, (2) prayer of intercession for the religious other as a locus for mystical rapprochement and (3) was Foucauld a colonial saint or a universal little brother?

Массовые антикатолические выступления в 1688 году: революционные эксцессы или борьба с контрреволюцией в Англии?

The article traces origins of mass anti-Catholic protests of 1688-1689 (the so-called Glorious Revolution) and tries to answer the question whether it was struggle with counter-revolution or merely revolutionary excess. Relying on an analysis of the English-language historiography and authentic sources, the author examines essence of the Glorious Revolution, considers genesis and manifestations of anti-Catholicism in England, the role of William of Orange as a defender of Protestantism. Scientific originality of the study lies in the fact that religious confrontation between Protestants and Catholics is considered from the viewpoint of its role in balancing revolutionary and anti-revolutionary forces. The following conclusions are justified: anti-Catholic protests of 1688 should be looked upon as excesses, reaction of the population stuffed with religious propaganda; nevertheless, these protests, taking into account the time and place, political goals, became an important element of struggle with potential counter-revolution, a form of protection of Protestant values as dominant ideology of the Glorious Revolution.

Mother-Tongue Theology: Akan Christian Christological Re-interpretations

The importance of the mother tongue in the planting and growth of African Christianity has been stressed by scholars such as Lamin Sanneh and Kwame Bediako. Bediako, for instance, states that “the ability to hear in one’s language and to express in one’s language one’s response to the message which one receives, must lie at the heart of all authentic religious encounters with the divine realm.” The paper discusses how the translation of the Bible and the use of the mother-tongue—has facilitated the production of new theological idioms by Akan Pentecostals/Charismatics in particular and Christians in general. Particularly, the paper discusses how the use of the mother-tongue has contributed to the re-interpretation of classical theological concepts such as Christology. Christ as an Ancestor and Christ as Healer-Duyefo is among the topics to be discussed in this paper. Keywords: Mother-Tongue Hermeneutics, Akan, African Christology, Pentecostal-Charismatic, Translation, Gospel.

Pendidikan Interreligius Berbasis Pancasila Sebagai Acuan Melawan Stigma Menguatnya Radikalisme

Abstract Humans are social creatures, they cannot live alone. In living together, of course, they have differences or diversity, ranging from physical, speaking style, preferences, how to dress, and so forth. Every person is unique, so living in diversity is something that cannot be avoided. But from diversity also often leads to acts of radicalism, from this point the values ​​of Pancasila need to be immediately applied in the world of education to overcome religious-based radicalism by encouraging the implementation of interreligious education because interreligious education using Pancasila as an appropriate reference reduces the nature of excessive fanaticism. In other words, the author expresses a tolerance education and good pluralism is interreligious education. Interreligious education is education that brings each student to encounter diversity in religion, ethnicity, and race, and leads students to become open and tolerant people. Where interreligious education can be included in the curriculum of religious education and citizenship education and school programs. at the same time emphasizing that interreligious education does not need to drag a person into the siltation of aqeedah or religious relativism, as is usually feared. Instead, this is an effective form of shared norms and positive attitudes towards religious plurality so that religious encounters can be an opportunity for mutual enrichment and cooperation, to optimize the personal potential of each religious adherent in the association of humanity.

Ukraine as a center of contemporary global religious confrontation: Constantinople – Rome – Moscow

The article analyzes the historical and contemporary status of Ukrainian churches of the Eastern Christian tradition, which at the beginning of the 21st century found themselves at the epicenter of the geopolitical confrontation between the three world’s Christian centers. Being a border area between Europe and Asia, Ukraine always had to make choices of the ways of its civilizational development. There were periods in its history when Ukraine did so voluntarily, becoming an independent center of the east Slavic, in particular, of the Eastern Christian world. However, the presence of aggressive neighbors made changes to the Kyiv-centric discourse of the country, inclining Ukrainians either to Constantinople, Rome or Moscow. Under these circumstances, the orientation towards the development of an independent and distinctive Kyiv Church was partially lost, but at the same time opposition to the world religious centers, which sought to determine the spiritual life of Ukrainians, formed. Ukraine now seeks to rectify the situation of subordination to the foreign centers and to get rid of colonial dependence on different countries and religions. Having received Tomos from the Patriarch of Constantinople in 2018, the united Ukrainian Local Orthodox Church will in time effectively and confidently influence the geopolitical situation in the world. The framework of the historical religious-political triangle will gradually be destroyed, and Ukraine will confidently declare its autonomous standing in the Christian oekumene.

Public Theology as Religious Practice: Anglican Mission and Interreligious Encounter

The concept of a public theology must balance emphasis on Christianity's theological grounding with recognition of religious pluralism. Where Christians are in the minority, interreligious encounter frames public presence. This article argues that the basis of both faithful religious identity and substantive encounter with non-Christian traditions lies in forms of religious practice. The point is illustrated with reference to the Anglican encounter with Islam. In Egypt during the first half of the twentieth century, the careers of Temple Gairdner and Constance Padwick opened an emphasis upon prayer as a basis for appreciative encounter. Informed by this example, Kenneth Cragg developed a basis for Christian-Muslim relations. He articulated a Christian public theology that is both faithful and constructive in pluralist settings. Following Gairdner and Padwick, Cragg featured matters of practice as the basis for understanding.

Spirits of Place in American Literary Culture by John Gatta

Reviewed by: Spirits of Place in American Literary Culture by John Gatta Lars Erik Larson (bio) Spirits of Place in American Literary Culture John Gatta Oxford University Press, 2018. vii + 286 pp. $36.95 hardcover. Conventional views oppose spirituality and materiality; to connect with the former, one must either withdraw to the mind’s monastery or enclose oneself in a world-eclipsing temple. But as John Gatta’s latest book aims to show, this dichotomy is false: material place (houses, rivers, paths, cemeteries, geological sites, university campuses, and even cities) can help us find a spiritual center. Creative literature, the book asserts, maps how religious encounters with such places are achieved. Studies of literary place-making have a long tradition, and theory’s spatial turn of the past few decades have led to richly interdisciplinary explorations of the urgencies of spatial considerations. Gatta’s niche within this ferment is the spiritual angle, which even the mature field of ecocriticism has not fully plumbed. Spirits of Place in American Literary Culture expands on the broad timespan of Gatta’s previous eco-focused study Making Nature Sacred: Literature, Religion, and Environment in American from the Puritans to the Present (2004), to incorporate more of the human-built environment in the making of the sacred. In Gatta’s aim to show that the literary imagination both describes and creates spiritual place, chapters move across types of topoi: spirituality in literature’s houses (Thoreau’s economic cabin, Stowe’s slave abodes, Hawthorne’s haunted seven-gabled house, Cather’s Anasazi cliffs); sites of mobility (Carolyn Servid’s Glacier Bay, Momaday’s nomadic re-tracings, Muir’s saunterings); imagined space (Whitman’s spatial transcendence, Marilyn Nelson’s palimpsestic Tuskegee, Alfredo Véa Jr.’s Southwest squatter community); and outdoor geographies (Hawthorne’s Niagara Falls, Melville’s seas, Edward Abbey’s deserts, Lincoln’s Gettysburg, and the New York City sidewalks of Kazin, Day, and Baldwin). The book then shifts to a concluding [End Page 225] pedagogy-based chapter, on using the site of the university to teach undergraduates the skills of spatial attention, contemplative learning, and place-making—which the previous chapters have exemplified. The book’s presentation is unabashedly personal: Gatta moves frequently from literary points to personal encounters with the literature’s eclectic spaces. At times, the logic of the places the book covers seems to arise from the happenstance of the author’s own connections with them, rather than offering a more deliberative system of selection. These personal asides in places derail from the book’s aims (as when Gatta’s following of the fate of Stowe’s birth-home gets treated far longer than the pages can justify). But the author remains unfazed by the sometimes-desultory drift of chapter structure. After all, the personalized tone models the humanist practice of what it preaches—which suits a book that concludes in a directly pedagogical emphasis. Spirits of Place is strongest when it mines the rich set of tensions at the heart of its subject: of topophilia’s mix of materialist and spiritual longings; how a place like Devil’s Tower/Bear’s Lodge in Wyoming exemplifies “how conflicting sacralizations can converge upon a relatively limited space of terrain” (142); Wendell Berry’s “globally engaged localism” (101) set in dialogue with Ursula Heise’s skepticism of localism; Edward Abbey’s atheistic anticlericalism set against his own ecospiritual proximity to “John Calvin’s sense of the nonhuman world as a theatre of divine glory” (172). Aside from a few points from thinkers like Husserl, Bachelard, Tuan, and Heise, the book does not draw significantly from the theoretical storehouse that the spatial turn has generated, while also avoiding much in the way of theological criticism. This absence enables the study to stay compact, straightforward, and lucid. But it also limits Gatta’s ability to take a critical stand beyond the series of humanist commonplaces it points to. The lack of a more specific theoretical framework also limits the book’s ability to break new ground in its specific area of spirituality, as the subject remains generalized. In categorizing the divine, Gatta aims to be admirably open-minded, encompassing such spiritual forms as the polytheistic...

ДАГЕСТАНСКОЕ ЭТНОМУСУЛЬМАНСКОЕ СООБЩЕСТВО: МЕЖДУ ИСЛАМСКОЙ ГЛОБАЛИЗАЦИЕЙ И ЛОКАЛЬНОЙ ТРАНСФОРМАЦИЕЙ

The paper examines the circumstances that predetermined the rapid transformation of the Dagestani ethno-Muslim community in the post- Soviet period. Muslim globalization has become a key characteristic of this transformation. This general trend set the framework within which the fol- lowing processes developed, which predetermined not only the change in the institutional and political characteristics of local Islam, but also the nature of state-Islamic relations in Dagestan. These processes were expressed in the fol- lowing: internationalization of Dagestani Islam, which developed in the form of active international contacts of local Muslims; the emergence of network forms of international between believing youth; the transformation of the “fight against terrorism” into an element of the political and civil life of the Republic. The indicated dynamics has led to the fact that a multi-subject system of the politicization of Islam has developed in the republic. The most important char- acteristic of the Islam-political transformation of Dagestan can be considered the evolution from religious and political confrontation to the complication of Islamic and political relations in the context of the “globalization” of the Rus- sian Muslim community.

Sacred Violence in Early America by Susan Juster

Reviewed by: Sacred Violence in Early America by Susan Juster E. J. Kent Juster, Susan, Sacred Violence in Early America (Early American Studies), Philadelphia, University of Pennsylvania Press, 2016; paperback; pp. xiii; 288; 17 b/w illustrations; R.R.P. US $26.50, £19.99; ISBN 9780812224191. This is a book that recommends itself to scholars in all fields of early modern European research, but particularly to those who consider the early modern Transatlantic. While it focuses on the Anglosphere, the themes of the book are relevant to the entire European encounter with the New World. Sacred Violence in Early America is, Susan Juster writes, 'a deep cultural history of the theology of violence: the presuppositions, referential chains, and linguistic homologies that structured how early Americans narrated, rationalized and fantasized about, and occasionally apologized for violence against a variety of religious "others"—heretics, sectarians, and, especially, Indians' (p. 3). Juster shows, clearly and vividly, that the violence inherent in the European religious contestations of the sixteenth and seventeenth centuries moved with them to the New World. Once there, far from becoming a new people as was once supposed, they continued the patterns of thought, behaviour, and belief structured and attuned to violence as fundamental to their religious project, and thus to all other habits of life. Juster goes about 'unearthing the logics that sustained such paradigmatic acts as warfare, captivity, conversion, heresy-hunting, and iconoclastic attacks' from 'English justifications for their own actions with an ear attuned to the rich semiotic and devotional traditions' of Western Christianity (p. 3). Through an 'archaeology of discourse' Juster examines the 'distinct theological paradigm' of 'blood sacrifice, holy war, malediction and iconoclasm' (each a chapter) and 'peels away the discursive layers to reveal the medieval and early modern antecedents' that provided 'form and meaning for […] colonial violence' to 'reconstruct the grammar of religious encounter' (p. 4). Her method is to 'identify and then tug, sometimes vigorously, at the ideological and rhetorical threads that bind early American religious violence […] to Europe's wars of religion' (p. 4). This enables Juster to follow the 'bright red line' of blood sacrifice, or the more episodic appearance of cannibalism, or concern about unruly tongues, through 'the entire corpus of colonial texts' (p. 4) to show that violence was in the very bones of the European encounter with 'America'. Juster's literary methods may not please all readers, particularly those attuned to the traditional political and religious histories of Puritanism. But what Juster offers here is not 'individual findings, many of which have been known to scholars for some time, but the assembling and juxtaposing of these historical fragments [End Page 264] to create a discursive map of early Anglo-American encounter with the religious other' (p. 5). Juster's work particularly reveals how the language of religious violence saturated everyday religious life for early Anglo-Americans. Her contention is that understanding this aspect of their religious mentalities enables comprehension of 'the combustible mixture of sacred and profane fears and desires that led English men and women to behave […] in such a savage manner toward their enemies in the New World' (p. 7). In calling this 'sacred violence' Juster is saying that even quotidian violence (against Quakers, Native Americans, African-Americans, other Anglo-Americans) was 'motivated and justified in significant part by religious aversion and/or desire' (p. 6) intended to 'restore the boundary between the sacred and the profane or to render profane what others find sacred' (p. 7). While not saying religious motivations were the only motivations to violence in early Anglo-America, Juster (with a nod to Natalie Zemon Davis, p. 7) demonstrates that the 'conquest and settlement of the New World was in fact the final bloody chapter of the Reformation Wars' (p. 13). If there are any concerns about this work, they would relate to what it does not include. This is in no way a criticism of Juster's study, which, in addressing the continuity of paradigms of religious violence from Europe to the New World, is a major contribution to the historiography of the early modern Transatlantic World and provides an important new perspective. But in taking her insights further, scholars must...

Senses, Religion, and Religious Encounter: Literature Review and Research Perspectives

An overview of the senses in the study of religion and religious encounter is provided, along with reflections on the ways in which various specific senses were imagined to serve as modes of communication between human beings and between humans and transcendent beings. How the individual case studies collected in this volume inform such a project and further research on religion, the senses, and the role of the senses in religious encounter is a core concern of this introductory essay. We end by suggesting new directions for additional research for an integrated and systematic examination of how senses shape and are used in human encounters with the transcendent and the (human) religious Other.

WRITTEN SOURCES OF RESEARCH ON THE ACTIVITIES OF CATHOLIC RELIGIOUS ORDERS IN THE TERRITORY OF NORTH-EASTERN HUNGARY IN THE MIDDLE AGES AND THE EARLY MODERN TIMES

Північно-східні комітати Угорського королівства як зона фронтиру стали об’єктом розселення монахів різних католицьких орденів у ХІІІ ст., які серед багатьох інших завдань виконували місіонерську роботу, поширювали католицьку віру серед схизматів, поганців тощо. У XVI – початку XVIІІ ст. ця територія стала ареною гострого політичного та конфесійного протистояння між угорською елітою. У багатогранні конфесійні відносини з різною інтенсивністю включилися католицькі релігійні ордени – францисканці, пауліни, єзуїти та ін. Метою статті є охарактеризувати доступну джерельну базу з проблематики діяльності католицьких релігійних орденів на теренах Північно-Східної Угорщини та визначити перспективи майбутніх пошуків. Діяльність католицьких релігійних орденів на території північно-східних комітатів Угорщини представлена достатньою джерельною базою для проведення ґрунтовного дослідження. Однак, джерела різних періодів збереглися не однаково. Через загальний хаос і агресивну секуляризацію середини XVI ст. значна частина монастирських архівів була знищена або розпорошена. Слабко відображена в джерелах діяльність перших місіонерів ордену св. Франциска кінця XVI – перших років XVIІ ст. Втім, саме у цей час до процесу католицького оновлення долучаються отці Товариства Ісуса і це залишило помітний слід в джерелах. Із 1622 року, із утворенням Конгрегації поширення віри, з Риму до місіонерів в Угорщині надходило десятки інструкцій, призначень, а звідти відповідно – звіти. Цей пласт джерел мабуть найкраще відображає успіхи та невдачі місіонерства. Враховуючи, що значна частина архівних та опублікованих документальних матеріалів впродовж ХІХ – початку ХХІ ст. опрацьована вченими не у повній мірі, автор констатує, що тематика історії католицьких релігійних орденів доби Середньовіччя та раннього нового часу має хороші перспективи подальшого дослідження.

The New Silk Road Project as a Fuse for Separatism in the Xinjiang-Uyghur Autonomous Region

This article is about Chinese politics in Xinjiang-Uyghur Autonomous Region in the context of implementation of the “New Silk Road” strategy. Focus on stress factors that exist between the Uyghurs and Chinese government. The caused and motivation of Uyghur separatism are analyzed. Uyghur separatism express itself in different ways: terrorist attacks or international activity, contacts with Islamic organization or relations with Uyghur diasporas of the world. Although there is no new information about ethnic or religious confrontation, but the situation in XUAR does not disappear from the field of view of Beijing. Interest in supporting security in this region has only increased. Particular attention is paid to the “New Silk Road” which will pass through in Xinjiang-Uyghur Autonomous Region. Natural resources and geographic location of this region provide opportunities for economic improvement in western areas of China. XUAR used to be a raw material base, but after start of the project “New Silk Road” new enterprises began to open, infrastructure is actively developing, foreign investment is being attracted. All this changed perception of XUAR from the border land to important section of the “New Silk Road”. The new Chinese concept also reduces the relevance of the Uyghur issue in international relations. Neighboring countries interested in joining to the “New Silk Road” and Chinese investment. Because of this these countries are not so active in the Uyghur issue, which the Uyghur diasporas are trying to support. It should also be noted increased pressure on terrorist organization. Thatʼs why their connection with the East Turkestan Islamic movement has weakened.
 Keywords: China, “New Silk Road”, Xinjiang-Uyghur Autonomous Region, XUAR, Uyghur, separatism.

Delhi, diaspora and religious consciousness: heritage and palimpsest architecture in M. G. Vassanji’s A Place Within: Rediscovering India

ABSTRACT Intangible heritage and architecture, articulate specific cultural processes and history. In Vassanji’s non-fictional narrative A Place Within: Rediscovering India, there is place-making through the lens of culture, religion, history, politics and migration. Positioning himself as a tourist to his ancestral homeland, the author makes observations that can be critiqued through the concept of ‘palimpsest’ – an intriguing ‘layering’ that gesture at wider circuits of culture. This study is an examination of the diasporic consciousness, religious encounters; heritage narrative features, the tracing of overlapping cultural spheres in Delhi, aesthetic and political tensions, as represented in Vassanji’s narrative. The article is an exploration of a broad system of cultural and religious discursive constructions and practices in architecture, as suggested in the non-fictional narrative.

Global Religious and Secular Dynamics

Abstract Global Religious and Secular Dynamics offers a global historical perspective that integrates European theories of modern secularization and competing theories of global religious revival as interrelated dynamics. In the first section Casanova examines the emergence of the modern religious/secular binary system of classification within a critical review of Émile Durkheim’s and Max Weber’s divergent theories of religion. The modern system of classification is contrasted with the pre-axial one, in which all reality was organized according to the binary sacred/profane, and with the post-axial one, which was organized according to the binary transcendent/immanent. The second and third sections contrast the internal European road of secularization without religious pluralization with the external colonial road of global intercultural and religious encounters, particularly in Asia, that led to the global system of religious pluralism. The final section examines the contemporary intertwinement of religious and secular dynamics through the globalization of the immanent frame and the expansion of global denominationalism.

ПАЛЕСТИНСЬКА ПРОБЛЕМА ЯК ОДИН ІЗ НАЙВІДОМІШИХ ТА НАЙГОСТРІШИХ МІЖНАРОДНИХ КОНФЛІКТІВ

У сучасних міжнародних відносинах одним із найгостріших і найтриваліших конфліктів є Палестинська проблема, витоки якої вбачаємо глибоко в історії. Отже, після посилення сіоністського руху в першій половині ХХ ст. почалась активна імміграція євреїв, що викликало невдоволення в арабів. Декларація Бальфура, яка фактично проголосила підтримку Англії, створення єврейського національного осередку в Палестині ще більше загострили мусульман і підштовхнули їх до військових дій. Результатом такої політики були криваві бунти 1920-х рр., події 1930-х. Після проголошення незалежності Ізраїлю (14 травня 1948 р.) конфронтація отримала нові, більш політизовані ознаки. Незважаючи на численні мирні угоди, укладені за участю впливових міжнародних суб’єктів, до кінця ХХ ст. палестинське питання залишалося невирішеним. Отже, на початку XXI ст. палестинсько-ізраїльська опозиція, що має давнє історичне походження, і досі залишається ефективною. Незважаючи на територіальну обмеженість ведення дій, палестинське питання привертає увагу всієї світової спільноти, зокрема, тим, що має також глибоке етнічнорелігійне коріння. Ураховуючи гостроту етнічних і релігійних протистоянь у сучасному світі, їх наслідки не лише для ворогуючих сторін, а й для інших міжнародних акторів, вивчення питання формування та розвитку Палестинської проблеми є надзвичайно актуальним. У статті описано процеси та події, які зумовили формування Палестинської проблеми, цілі учасників конфлікту, основні події. Здійснено комплексний аналіз процесу формування й розвитку палестинської проблеми в середині – другій половині ХХ ст. Визначено суть міжнародних відносин і міжнародних конфліктів у трактуванні сучасною наукою.

Visualizing the Non-Buddhist Other: A Historical Analysis of the Shambhala Myth in Mongolia at the Turn of the Twentieth Century

The huge Shambhala thangka preserved at the National Gallery in Prague, Czech Republic, is allegedly of Tibetan origin and dates to the nineteenth century. The conventional depiction of the realm of Shambhala in this thangka shows some surprisingly unconventional details in the scenes that illustrate the battle between the infidels and the Buddhist warriors led by Raudracakrin, the last ruler (kalki) of Shambhala. These details hint at a possible Mongolian origin. This article examines the visual aspects of the Shambhala myth as depicted in the Prague thangka, paying special attention to the representation of the final battle and the so-called enemies of the dharma. By engaging with textual, visual, and performative sources that inform the Prague thangka, the author argues that the production of knowledge in the visual language of the thangka is tied to the emerging conditions of globality, incorporating local life-worlds in the context of religious encounters, trade relations, and political negotiations.

ЄМЕНСЬКИЙ КОНФЛІКТ В РАМКАХ «ХОЛОДНОЇ ВІЙНИ» НА БЛИЗЬКОМУ СХОДІ: ГЕОПОЛІТИЧНИЙ АСПЕКТ

Розглянуто проблему конфлікту в Ємені, як елемента проксі-війни між Саудівською Аравією та Іраном. В результаті чинників різного характеру, звичайне релігійне протистояння двох великих конфесій ісламу, переросло в регіональний конфлікт, в якому замішані інтереси множин держав-лідерів. Наведено хронологію подій переростання конфесійного внутрішнього конфлікту в регіональний. Проаналізовано зацікавленість і таємна роль в конфлікті Саудівської Аравії, США, Ірану, Об'єднаних Арабських Еміратів, а також Ізраїлю. Встановлено, що Ємен сьогодні став майданчиком для розширення впливу не тільки для Ірану і Саудівської Аравії, а й для інших передових держав за рахунок важливих судноплавних маршрутів. Зроблено спробу вивчення зв'язку між подіями і гравцями в регіоні з використанням теорії ігор.

The Association between Religious Belief and Drug Adherence Mediated by Religious Coping in Patients with Mental Disorders

Introduction: Adherence to drug regimen is an important factor in the treatment of patients with mental disorders. In some studies, religious beliefs have been shown to be effective for treatment adherence. This study aimed to investigate the association between religious beliefs and adherence to the medication regimen mediated by religious coping in patients with mental disorders. Methods: In this cross-sectional study, 164 patients with mental disorders were selected through convenient sampling from educational centers in Qazvin city. Data were collected using a demographic questionnaire, March Drug Adherence Questionnaire, Santaklara's Religious Faithfulness questionnaire, and Pargament Religious Coping questionnaire. Data were expressed as mean ± standard deviation and analyzed using descriptive and inferential statistics. Results: The mean age of the patients was 38.87 ± 14.42 years. The mean duration of the disease was 5.71 ± 5.78 years. The mean of the religious belief score was 30.90 ± 5.96, the mean of the negative religious coping score was 2.17 ± 2.94, and the mean of positive religious coping score was 6.83 ± 4.69. There was a significant positive correlation between religious beliefs, adherence to medication regimen, and positive religious coping. There was a significant negative correlation between religious beliefs, adherence to medication regimen, and negative religious coping. Conclusion: There was a significant positive correlation between religious beliefs and adherence to medication regimen in patients with mental disorders. Religious beliefs were directly associated with positive religious coping, and adherence to medication regimen was indirectly associated with negative religious confrontation.

STUDI AGAMA PENDEKATAN HISTORIS: SEBUAH UPAYA MENANGKAL INTOLERANSI BERAGAMA

In contemporary religious discourse, it has raised awareness that religious study is not only dealing with the issue of divinity but are related to the social reality of society as its historical context. Such awareness demands and makes historical context an important factor in religious study to understand the sacred message of religious teachings. Then religious studies, aside from being an attempt to understand God's will, also born from the reality of historical context. So that the lecturers (teachers, lecturers, preacher, ulama) of religious study must be able to understand the historical context of the birth of religious texts and understand the historical context of their teaching in the frame of religious pluralism in Indonesia. With this method, as evidenced in the history of religious encounter with its historical reality, it will be able to counteract cases of violence and be able to realize the sacred value of religion in maintaining the harmony of religious people in Indonesia