Religious Environment Research Articles

"КАЛЕНДАРНІ КОНФЛІКТИ" В СЕРЕДОВИЩІ УКРАЇНСЬКИХ ГРЕКО-КАТОЛИКІВ США І КАНАДИ У 1950–1960-Х РОКАХ

The article covers the “calendar conflicts” on the parishes of the Ukrainian Greek Catholic Church (Ukrainian Catholic Church) in the United States and Canada in the 1950s and 1960s, which led to the creation of parallel “old calendar” parishes in Chicago, Cleveland, Philadelphia and Washington. The arrival and adaptation of the post-war wave of Ukrainian immigrants to life in the United States and Canada were accompanied by a series of conflicts with representatives of the “old” emigration, including in the religious sphere. The desire to overcome disorientation in the new environment and to slow down the process of assimilation prompted representatives of the third wave of emigration to maximize the preservation and exacerbation of those elements of the religious tradition that would, on the one hand, more closely associated them with their homeland and, on the other, separated them from their surrounding culture. This approach did not always coincide with the desires of the descendants of previous waves of immigrants and the leadership of the UGCC in these countries, which sought a more in-depth adaptation of church life to local culture. As a result, the third wave of the Ukrainian emigration developed a phenomenon of the diasporic religion inherent for the first generations of immigrants in general, and which comprises the formation of such a religious environment (the “old” calendar became one of its elements), institutions and discourse that would connect newly arrived immigrants to their homeland and keep them from assimilation.

Transformation of social and liturgical practices of Perm religious organizations under the influence of lockdown and the pandemic

The article provides a brief description of the religious space of the Perm region and analyzes social and liturgical practices and possible options for their transformation as a result of self-isolation of residents of the Perm region from April to December 2020. There is a General trend towards the virtualization of religious space, the use of which ceases to be specific only for new religious teachings. Traditional religious denominations are beginning to actively use the Internet space, offering believers a virtual religious product, however, an important assumption is made that traditional organizations are not ready to completely replace traditional social and liturgical practices, which are an important part of the religious process, with their virtual counterparts. The article clarifies the concept of «religious practices» and suggests that the speed of transformation processes depends on the size of urban agglomeration and the complexity of building a religious space in a particular area. In particular, the analysis of Protestant religious space, high organizational complexity and low vertical structure that allows Protestant religious groups, organizations or associations as quickly as possible to implement its social and liturgical practice traditional religious archetype innovations. The article deals with the peculiarities of transformation of social and liturgical practices in the majority of religious organizations and associations registered in the territory of the city of Perm. The analysis of the processes taking place in the religious environment in a large urban agglomeration with a complex structure of religious space shows the presence of transformational changes in the implementation of social and liturgical practices of religious organizations and associations under the influence of self-isolation and a pandemic, despite the conservative conditions of the internal religious environment.

Texts, Manuscripts, Versions, Canon

Texts, Manuscripts, Versions, Canon Christopher T. Begg, John M. Halligan, and Paul R. Redditt ________ 116. [Deut 32:43; Heb 1:6] Elena Belenkaja, “The Ending of the Canticum Mosis (Deuteronomy 32:43) and Its Reception in Hebrews 1:6—A Fresh Look,” XVI Congress, 33–51 [see #779]. In Heb 1:6, the reading ἄγγελοι θεοῦ within the verse’s quotation of Deut 32:43 is essential to the author’s argument about the superiority of the Son vis-à-vis the angels. However, from a text-critical point of view, we have to ask ourselves what text and which version of Deut 32:43 underlies the quotation in Heb 1:6. B.’s paper focuses on the complex textual tradition for Deut 32:43, that includes, not only the MT, 4Q44, and the LXX versions of Deut [End Page 36] 32:43, but also the occurrence of the verse in Ode 2:43. Via a comparison of the various Greek and Hebrew versions of Deut 32:43, it is possible, B. argues, to arrive at an approximate solution to the question at issue. The possible influence of Ps 96 (97):7 on Heb 1:6 is also, she notes, a topic of debate in current research. [Adapted from published abstract—C.T.B.] 117. [Ps 116:15 (MT)/115:15 (LXX)] Giancarlo Camisaca, “Una proposta d’interpretazione di Sal 116,15 (LXX 115,15),” RivTL 24 (2019) 145–49. The traditional translation of Ps 116:15 (“precious in the sight of the Lord is the death of his saints”) is the one found in the official Italian Catholic translation of the Bible, the so-called CEI version. Many readers find this rendering off-putting because it seems to imply that the death of the righteous is a source of pleasure to God in some way. In response, C. presents several possible ways of interpreting the rendering and suggests that what is meant is a death worthy of the faithful, the crowning of a virtuous life. [Adapted from published abstract—C.T.B.] 118. [Hexaplaric Readings] Reinhart Ceulemans, “Hexaplaric Excavations: Genesis, the Psalms, Micah, Isaiah, Jeremiah and Ezekiel,” VT 69 (2019) 321–27. C.’s “brief note” examines ten Hexaplaric readings, i.e. Gen 2:16; 17:14; Ps 52(53):2; Micah 5:2(1); Isa 8:3; 11:1; 65:2; Jer 31(48):34(?); and Ezek 16:7, which are cited in Christian literature that is not exegetical in character and does not deal with a biblical book other than the one to which the Hexaplaric reading relates. [Adapted from published abstract—C.T.B.] 119. [Psalms; Zulu Poetry] June F. Dickie, “The Importance of Literary Rhythm when Translating Psalms for Oral Performance (in Zulu),” BT 70 (2019) 64–81. Poetry must be heard, and heard in a way that is pleasing and memorable. Much of the beauty and power of poetry arises from its prosody, i.e. the patterns of rhythm and sound. Rhythm is composed of four elements that work together to provide aesthetic and emotive force. It is an important feature of both biblical and Zulu poetry, and so the translator of the biblical psalms into Zulu (or any Bantu language) must pay attention to the aural components of both the source and receptor texts. In a recent empirical study, Zulu young people were invited to participate in translating and performing three biblical psalms of praise. They learned the basics of Bible translation and poetics, including rhythm, and their translations show a sensitivity to Zulu poetry and music that makes them highly rhythmic and singable. The underlying understanding of “translating the rhythm” can be applied to other languages as well and is an essential element in translating biblical poetry. [Adapted from published abstract—C.T.B.] 120. [Demetrius; LXX] Gunnar M. Eidsvåg, “Demetrius and the Early Reception of the Septuagint,” XVI Congress, 67–83 [see #779]. Jews in Ptolemaic Egypt lived in a rich cultural and religious environment. Epigraphic evidence relating to Jews shows signs of influence upon them from the side of both Greek and Egyptian culture as well as of mixed marriages. It...

Culture and Environment of the End 19th Century Jepara Society Religious Character formers R.A. Kartini

RA Kartini has always been associated with issues of education and emancipation of women. However, R.A. Kartini's letters to her friends apparently also discussed the cultural conditions and religious environment of the Javanese people at the end of the 19th century. How did the culture and religious environment of the end 19th century Javanese society cause Kartini to be critical of Islam? What is the contribution of R.A. Kartini against the development of Islam in Java? This research data uses the letters R.A. Kartini to her friends who have been summarized in books that have been published. Secondary data used are books and articles with similar themes. Various information relating to the topic of the problem is then analyzed to draw conclusions in accordance with the problems that have been raised. The results showed that R.A. Kartini had several times wanted to convert to a religion because of a foreign language that she could not understand in worship. Kartini wanted an effort to translate the Qur'an, so that she and the Javanese community could understand the teachings of her religion well.

Good Faith Principles in Islamic Contract Law: A Comparative Study with Western Contract Law

Purpose - Every country needs smooth, reliable, and efficient business growth, both domestically and internationally. Nevertheless, every country differs in terms of its legal, political, cultural, and religious environments and backgrounds, and therefore possesses specific rules and regulations for launching international business. In this context, this research presents a comparative analysis of the good faith principle of Islamic contract law with existing civil and common law. Design/methodology/approach - Descriptive and analytical research methodology was adopted in this study in which relevant materials (verses) have been collected from the Holy Quran, Islamic books, different research papers, and web sites. Findings - This analysis reveals that the good faith principle of Islamic contract law is more business friendly, comprehensive, simple, and realistic, based on honesty and fairness in a business transaction. The good faith principle of Islamic contract law covers all stages of a contract. Research implications or Originality - The good faith principle comprises the prescribed laws, religious, and cultural-backed obligations, as well as trust and fair dealing. Therefore, the good faith principles of different regions, countries, cultures, and religions need to be investigated in order to increase the efficiency of international business. This study could provide a lesson for many lawmakers.

Public policy and public religion in the paradigm of religious freedom

The article analyzes the connection between public policy and public religion, examines the problems and prospects of their interaction, links the expansion of religious freedom with the level and degree of this relationship.
 The authors clarify the concepts of "public policy" and "public religion", which are the basic postulates of the article, that rest on the definitions given by modern domestic and foreign science.
 Investigating the presence of religion in the public sphere, the authors draw on the methodology proposed by American sociologist of religion J. Casanova. He identified three forms of collective self-organization of religion:
 1) institutional lobbying by religious groups;
 2) the mobilization of religious groups into social movements;
 3) self-organization and mobilization of religious groups into political parties.
 The authors use convincing examples of the presence or the absence of publicity in the religious sphere, which has a positive or negative impact on the religious freedom in the country.
 Based on the analysis of a specific socio-political situation, the authors argue that in Ukraine, especially after the Revolution of Dignity, there is a real possibility of public influence of people who unite in communities, incl. and religious ones. The right of public influence, then and now, is used by almost all religious organizations to express their attitude to politics and politicians, to the activities of state and public institutions. Going out into the public arena, churches, as a rule, describe themselves in a complimentary way, contributing to the growth of the authority of religious figures, the activation and self-organization of believers, the emergence of new forms of inter-denominational solidarity, and even ecumenical cooperation. But publicity does not only cover the positive aspects of religious organizations. Scandals, crimes, conflicts in the religious environment, becoming a public domain, exacerbate contradictions within the church structures themselves, between different denominational areas, between the church and society. The consolidating function of religion is dominant. Religious institutions as a component of civil society, on the one hand, and public policy, on the other, being attributes of a democratic state, capable of achieving sustainable development, overcoming contradictions and conflicts between different socio-political, socio-cultural and religious groups.
 The authors illustrate the importance of public activity of advisory and interfaith associations at higher levels of government. There are currently 8 institutions in Ukraine, which try to overcome misunderstandings and tensions in the religious and political sphere. Within their limits, public discussions between religious organizations and the state relate to various relevant areas (introduction of military chaplaincy, organization of alternative service and pastoral care, simplification of registration of religious organizations, reforms in the field of religious education, changes to the tax code, etc.).
 The dynamics of self-organization of religious groups into political parties is interesting. In Ukraine, unlike other countries, religious parties did not spread, did not become popular. Politicians are actually indifferent to a religious resource. This is evident from the article in the analysis of the election programs of the candidates of the last presidential campaign.
 All these trends are confirmed by opinion polls conducted annually by the Analytic centre of O. Razumkov. The authors illustrate their theoretical conclusions with these materials, which prove that the lack of transparent public policy may carry the risks of aggravation of the socio-political situation, which is why tolerance of inter-denominational and state-church relations is so important.
 The special role here belongs to religious scholars as subjects of public policy, through whom the interaction of society and the state with the religious sphere becomes more effective.

“불교는 강요하지 않잖아요”: 대학 내 경쟁적 종교 환경 내에서 불교학생회의 현황과 재생산 내러티브*

Is the nature of Buddhism active or passive? Avoiding the essentialistic approach to Buddhism, from a sociological perspective, this study investigates how the Buddhist community interacts with society in a specific given context through the concrete case study. For this, the research of the current state of the organizations and the interview with the member was taken at three universities in Seoul area. These days, Buddhist student organizations are suffering the lethargy under the university’s religious environment which is considerable as a microcosm of the entire society. To understand this phenomenon, this study basically uses the conception of religious market theory, but for overcoming its limitations, the analysis of narrative shared among the members was taken. Consequently, the unique narrative of ‘Buddhists do not bother’, which is the main cause of the lethargy of Buddhist students was evaluated. This narrative might bring the positive effect which can attract a few newcomers into their gathering attaining some relative advantage in the university’s competitive religious environment. However, this narrative which is weighing and generalizing the skewed facet of Buddhism also frustrates the intention of active effort to improve the current situation in earliest stage, which eventually results in the repetitive lethargic management of organizations.

Implication of Spiritual Network Support System in Epigenomic Modulation and Health Trajectory.

With challenges in understanding the multifactorial etiologies of disease and individual treatment effect heterogeneities over the past four decades, much has been acquired on how physical, chemical and social environments affect human health, predisposing certain subpopulations to adverse health outcomes, especially the socio-environmentally disadvantaged (SED). Current translational data on gene and adverse environment interaction have revealed how adverse gene–environment interaction, termed aberrant epigenomic modulation, translates into impaired gene expression via messenger ribonucleic acid (mRNA) dysregulation, reflecting abnormal protein synthesis and hence dysfunctional cellular differentiation and maturation. The environmental influence on gene expression observed in most literature includes physical, chemical, physicochemical and recently social environment. However, data are limited on spiritual or religious environment network support systems, which reflect human psychosocial conditions and gene interaction. With this limited information, we aimed to examine the available data on spiritual activities characterized by prayers and meditation for a possible explanation of the nexus between the spiritual network support system (SNSS) as a component of psychosocial conditions, implicated in social signal transduction, and the gene expression correlate. With the intent to incorporate SNSS in human psychosocial conditions, we assessed the available data on bereavement, loss of spouse, loneliness, social isolation, low socio-economic status (SES), chronic stress, low social status, social adversity (SA) and early life stress (ELS), as surrogates for spiritual support network connectome. Adverse human psychosocial conditions have the tendency for impaired gene expression through an up-regulated conserved transcriptional response to adversity (CTRA) gene expression via social signal transduction, involving the sympathetic nervous system (SNS), beta-adrenergic receptors, the hypothalamus-pituitary-adrenal (HPA) axis and the glucocorticoid response. This review specifically explored CTRA gene expression and the nuclear receptor subfamily 3 group C member 1 (NR3C1) gene, a glucocorticoid receptor gene, in response to stress and the impaired negative feedback, given allostatic overload as a result of prolonged and sustained stress and social isolation as well as the implied social interaction associated with religiosity. While more remains to be investigated on psychosocial and immune cell response and gene expression, current data on human models do implicate appropriate gene expression via the CTRA and NR3C1 gene in the SNSS as observed in meditation, yoga and thai-chi, implicated in malignant neoplasm remission. However, prospective epigenomic studies in this context are required in the disease causal pathway, prognosis and survival, as well as cautious optimism in the application of these findings in clinical and public health settings, due to unmeasured and potential confoundings implicated in these correlations.

English

The interest of researchers on consumption and conflicts is explained by the fact that consumption behavior leads to conflicts. Most of the studies on the topic are done in other contexts, and little research on the subject has been conducted in the context of Burkina Faso. This research aims to explore the concepts of alcohol consumption and conflicts in Burkina Faso, and underline the role of culture in management. Burkina Faso is a country where religion has an important place. In this religious environment, ignorance and the lack of innovation in the alcohol production sector are barriers towards qualitative products and ethical consumption. The research is a mixed approach. Thus, qualitative data is collected by the means of some semi-structured interviews and the quantitative data is collected by the means of a paper questionnaire. The qualitative data is analyzed with the qualitative version of sphinx IQ. The quantitative data is also analyzed using the quantitative version of Sphinx IQ. The results show a strong relationship between alcohol consumption and conflicts. It also appears that conflicts also affect alcohol consumption. Key words: Alcohol, consumption, conflicts, development, management, Burkina Faso.

“New Jews” in contemporary Kenya: from philo-Semitism to conversion

ABSTRACT The current attraction to Judaism throughout the world has become quite a remarkable religious phenomenon of the twentieth century: in Africa and India, there has been a global surge of millions of people identifying themselves as Jews or Israelites and positioning themselves as being part of the Jewish Diaspora. In this article, after examining the various sources of inspiration of Judaism in Africa and drawing the outlines of African philo-semitism, I explore the phenomenon of Judaization of individuals and communities in Kenya in the twenty-first century. How and why do some Kenyans start placing themselves in a new epistemological universe at a particular period of time? And how do they start regarding themselves as Jews and undergo formal conversion? Using the material drawn from fieldwork carried out in the regions of Nyahururu and Nyeri in central Kenya in January-February 2018 and February 2019 among the community of the Jews of Kasuku and various Judaizing groups of the region, I place the conditions of the Kasuku conversion in its religious, sociological, and cultural environments.

THE STRENGTHENING HALAL TOURISM BASED ON PROPHETIC ISLAMIC PARADIGM THROUGH THE HISTORICAL SOCIAL INFERENCE OF THE SASAK, SAMAWA, AND MBOJO-NTB

This article discusses the strengthening of halal tourism based onthe Islamic Prophetic Paradigm. Halal tourism built in West Nusa Tenggara is unclear and final about the direction and concept. Many parties are hesitant and criticized about the title of the halal destination carried by the regional government. Is it true that the government is committed to creating a religious and halal tourism environment? Is it in line with the historical social inference of the NTB community in wrapping the cultural customs of the tribes in the region?. This study uses the sociological method of jurisprudence, with the approach of the Islamic prophetic paradigm.Furthermore, it uses the procedureof historical social inference to find convergence between Islamic values and the past, social aspects of the three major tribes in NTB. The results of the study show that the support and commitment of the NTB local government towards halal tourism that was built is based on Ahklak, Adab, and eastern culture. The main scheme is Muslim world tourists. This Akhlak, Adab, and east culture are very important to give a different color and show the local identity of an area. The halal concept was found through the convergence of cultural values and customs of the three tribes in NTB, namely the Sasak, Samawa, and Mbojo (Sasambo) tribes. It is contained and agreed upon in the norms and culture of the community, actualized at specific convergence points. The convergence of Islamic prophetic values with the historical, social benefits of the Sasak, Samawa and Mbojo tribes is seen in terms of halal food patterns, civilized patterns of association, clothing, and other economic trends. Like the Sasambo tribal philosophy “AdatBersendikanSyara’, Syara’ is based on the book of Allah’, which increasingly gives its Islamic identity. These paradigms and philosophies are the principal capital for the creation of regional halal regulations, accommodating local entities that are inherited and civilizedthrough local friendly entities.

Pola Asuh Demokrasi dan Nilai-Nilai Agama Dalam Keluarga di Lingkungan Beragam Agama Desa Suka Julu Dusun III Jumpa

This service aims at this service is Building a pattern of Democratic Care and Building the values of Religion. It should be understood that the family is two or more individuals who live in one household because of the relationship of blood, marriage and interacting with one another, having their respective roles by creating and maintaining a culture. The environment that is first encountered by children is the family environment. In the family of course there are religious values born from generation to generation and carried by the family. Whereas religious experience is an element of feeling in religious consciousness, namely the feeling that leads to beliefs generated by actions or amaliyah. Suka Julu Village Hamlet III Jumpa is one of the villages located in Karo land with diverse religious communities although it is dominated by Karo tribes in the area around Berastagi city. In customs, girls are not allowed to talk with their father. In addition, there is still a lack of planting of religious values. There are still those who do not have strong religious beliefs, so that on Christmas day, there are still Muslims who follow Christian activities and vice versa. This is certainly confusing for children. So that it will give birth to children who lack confidence. Personality dynamics actively influence human activities. Spiritual energy functions to regulate spiritual activities such as thinking, remembering, observing and so on. The instinct function regulates primary needs: eating, drinking and sexual. The ego has the function of adjusting impulse adjustment with objective reality. While Super Ego functions as a giver of inner rewards (satisfied, happy, successful) and punishment (guilt, sin, regret). The reward is played by the ideal ego, and inner punishment is carried out by the conscience. This activity was carried out to foster democratic upbringing and religious values in families in various religious environments in a tribe.

Les tuteurs de résilience dans un univers juif orthodoxe. Partie I

This reflection comes from interviews with survivors of the Holocaust. Some survivors arise from a profoundly religious environment. We noticed that the environment, the tools set up to take (bring) out there were different (because of the context) from what we had met until now. The concept of resilience is dynamic and must inevitably consider the environment and the context of their life. We hypothesize that for each micro society must be found its own strength, which induce its way of being resilient. ObjectivesWe hypothesis that this microsociety developed in itself the way to get out of its traumatic events. To showcase these resilience factors (part II) we try to define the salient features of those members (les “marqueur”). MethodWe had about twenty semi-directed interviews on the subject of the WWII and its transmission to the children of survivors. Working on this population is innovative. This microsystem is not interested in university, and Holocaust is not either a matter of subject. At first, we propose five defining criterias for this microsystem: (1) god's place and faith (2) exiles and sufferings (3) the strength of the law, (4) ancestry and filiation (5) grouping around a “Rebbe”. Then, we will discuss about the “resilience's tutors” for this microsociety. ResultsWe propose four resilience's tutors, and each of them is conceptual, not ingrown: (1) the silent of the spouse, (2) law, (3) filiation, (4) daily rite. DiscussionThe notion of “concept-tuteur de resilience” refers not in human being who could palliate lack of figure of attachment but to an absolute figure of faith which would give to this microsystem the ways of resilience. ConclusionWe should, to validate this notion, diply study the relation between faith and resilience. It makes sens for the microsystem because faith and Jewish identity are exactly the reason, which officially put them in danger.

Homonegativity Experienced over the Life Course by Young Black Gay, Bisexual and Other Men Who Have Sex with Men (YB-GBMSM) Living with HIV in Atlanta, Georgia.

Minority stress theory posits that homonegativity-whether experienced, anticipated, or internalized-adversely impacts health. We conducted qualitative interviews with 28 YB-GBMSM living with HIV to explore manifestations of homonegativity over the life course. Thematic analysis identified patterns in the ways that homonegativity was discussed at different points in participants' lives. Stifling, and sometimes traumatic, familial and religious environments led to experienced homonegativity early in life. These experiences led to anticipated and internalized homonegativity, which in turn shaped sexual identity formation processes in adolescence and into young adulthood. Ultimately, many participants distanced themselves from home environments, seeking and often finding extrafamilial support. Most participants eventually reached self-acceptance of both their sexuality and HIV status. In conclusion, experienced, anticipated and internalized homonegativity were pervasive as YB-GBMSM navigated family and religious environments over the life course. Future interventions should work with youth, families, and churches to prevent these harmful experiences.

Mystical theology, ecumenism and church-state relations: Francesco Bellisomi (1663–1741) at the limits of confessionalism in early eighteenth-century Europe

ABSTRACTThis article reconstructs the biography of a little-known Italian priest, Francesco Bellisomi (1663–1741), in order to trace the intellectual and political dimensions of religious reformism in early eighteenth-century Europe. Its primary objective is to demonstrate the causal relationships between three trends: firstly, pietistic spiritual reform influenced by mystical theology; secondly, ecumenical dialogue among Protestants and between Protestants, Catholics and Orthodox Christians; and thirdly, the political articulation of the non-confessional state. By following a persecuted Bellisomi from Pavia to Rome, and then on to Venice, Vienna, Halle, Berlin and London, it depicts the strands connecting the political, intellectual and religious environment on the Italian Peninsula, within the Holy Roman Empire and in the British Isles. From the latter seventeenth century, the equation of confessionalism – the alliance of a confessionalising church and a centralising state – was being undermined across Europe. One factor in this process was enthusiasm for a supra-confessional ecclesia universalis, the nature of which was highly contested. Bellisomi’s life offers a unique window onto this networked and inter-confessional intellectual culture.

Nyevangelismen set med danske øjne

Whereas the so-called “New-Evangelicalism” (“Nyevangelismen”) is a well-known phenomenon in Swedish revival history and has drawn much attention in Swedish church history scholarship, it has gone relatively unnoticed in a Danish context. This article focuses on the question: What is New-Evangelicalism from a Danish point of view? The question is addressed primarily within the discipline of His-torical Theology and in relation to soteriology. “New-Evangelicalism” is defined as the revival movement closely associated with the Swedish author, C.O. Rosenius (1816-1868). The article argues that New-Evan-gelicalism is characterized by a tension between pietism and moravian-ism, not least with regard to soteriological issues. This has resulted in different versions of the movement depending on whether the previous religious environment was dominated by either pietism or moravian-ism. It is also shown that the relation between pietism and moravianism in the local versions of New-Evangelicalism is expressed through their position on the doctrine of universal justification.

Protection of the mental health of soldiers as a guarantee of their personal safety

While on duty, soldiers are exposed to severe stress, and mental condition has a direct impact on the efficacy of their performance. The paper shows how the specificity of soldiers’ work affects their mental health. The importance of the role of psychologists in the army is emphasized, and the consequences of negligence in soldiers’ mental care are indicated. The way in which the mental health of soldiers is protected in Poland, by the state itself and by the institutions established for this purpose, is also characterised. Special attention is paid to mental health care for the soldiers that take part in foreign military missions, who are exposed to psychological trauma as a result of isolation from the family and friends, and as a result of being placed in a new cultural and religious environment. On the basis of the above, the necessity of implementing new system solutions to ensure the effective psychological protection of soldiers is indicated.

Batı Sanatında Bir Karşı-Reformasyon Teması: Loreto Meryem’i

This article is an attempt to examine the depictions of Mary of Loreto, as a theme that mainly found in Italian art, its emergence and relation to the religious environment of the period in which it emerged, as well as its transformations within the context of the Counter-Reformation principles. The first examples of its appearing in the period of Counter-Reformation, the theme of Mary of Loreto increased its effect throughout the same period by introducing Loreto as a Catholic center of pilgrimage. Several approches to the Marian cult, such as the one that postulated by the Catholic Church in accordance with decisions of the Council of Trent and the approaches of the Jesuits and Franciscans are also the subjects to be discussed here, due to their important roles in the development of the cult. Following a short explanation on the legend of the Holy House (Santa Casa) in the Holy Land and the protection of Santa Casa during the Crusades, the article dwells on the architecture and the architectural decoration of Sanctuary of the Holy House (Basilica della Santa Casa) which moved from Nazareth to Loreto. Starting from the earliest examples of Mary of Loreto, the main part of the study defines the forms of the scene in terms of presentation by focusing on the development of the Marian cult within the framework of the Counter-Reformation principles. The conclusion evaluates the iconographic development of the depictions of Mary of Loreto in Italian art with regard to the same principles.

Practice of Islamic Microfinance by Different Non-Government Organization’s in Bangladesh: An Empirical Evidence

Bangladesh is a populated country where most of the people are Muslims. Bangladesh is the birthplace and hub of microfinance. She is considered as a star performer in interest based conventional microfinance programs. Although most of the people are Muslims, she is lagging behind exploring full potentials of Islamic microfinance. Most of the Ngo’s do not practice Islamic microfinance here. The present paper shows how many NGO’s practice Islamic microfinance in Bangladesh. This paper suggests the NGO’s about the potentials of Islamic microfinance in Bangladesh. Looking at the role of Islamic NGOs in Bangladesh, the book investigates new forms of neoliberal govern mentality supported by international donors. It discusses how this form of social regulation produces and reproduces subjectivities, particularly Muslim women subjectivity, and has combined religious and economic rationality, further complicating the boundaries and the relationship between Islam, modernity, and development. The book argues that both secular and Islamic NGOs target women in the name of empowerment but more importantly as the most reliable partners to meet their debt obligations of micro-financing schemes, including shari’a-based financing. The targeted women, in turn, experience Islamic NGOs as less coercive and more sensitive to their religious environment in the rural village community than are secular NGOs.

Between pain and hope: Examining women’s marginality in the evangelical context

This article examines religious and gendered identities through an ethnographic study of unmarried evangelical Christian women in London. Moving away from an approach that shows that women feel empowered through their conservative, male-dominated religious environment, or else they find it constraining and leave the church, this article investigates the experiences of women who feel limited by their church, and still remain embedded in their Christian environment. The article begins by exploring the normative figure of the ideal Christian woman operative in this context. It then describes the experiences of women who do not fit the norm, outlining the affective toll they suffer through marginality. Finally, the article examines how some women rely on hope in order to change the normative framework within their church. This article argues that leaving and staying are not static categories; instead evangelical women, frustrated with their marginal positions, revealed a continuum of investment underlain by resilience and hope.