Religious People Research Articles

CULTURAL POLITICS OF EX-NONMAINSTREAM RELIGIOUS MOVEMENTS MUHDI AKBAR IN THE SELAYAR ISLANDS

<p>Non-mainstream religious movements are a characteristic feature of island regions isolated by the sea. This movement first existed as a societal need at that time. This article attempts to answer the question of how a community of ex-nonmainstream religious movements carries out cultural politics to survive amid the increasingly dominant mainstream religion. This study is based on interview data and observations conducted on several informants. Movement history manuscripts are also a secondary data source in this research. Objectively, it was found that the ex-Muhdi Akbar community carried out cultural politics in three forms. First, they reoriented their movement from focusing on religion and politics to social and cultural ones. Second, open membership regulations and freedom in choosing an official religion means they have a higher emotional bond. Third, accommodation in the government strengthens their position as religious people and does not deviate so that the problems they previously experienced can be minimized. This form of cultural politics is a formula for the success of a non-mainstream religious movement.</p>

The Sacred of Today?

Abstract Even if the sacred is a classical concept in religious studies and sociology, relatively little is known of its current empirical subjective varieties. This article explores what people today consider sacred at the intersection of religion and nonreligion. Our data (N=6938) was collected with face-to-face interviews (N=1965) and from an internet panel (N=4313) in Finland. We present both an overall picture on what people consider sacred and the results of exploring the effect of religiousness, political stance, and social structural positions. Respondents of both moderately religious and nonreligious groups tend to hold health, love, and close ones sacred. Our findings challenge a linear, dualistic view of religious versus nonreligious and show that sacred exceeds religious boundaries and is experienced by religious and nonreligious people alike, but in various ways. The concept of sacred can be used to detect the inner diversity of both religious and nonreligious identities.

Strategi Penguatan Moderasi Beragama Melalui Kegiatan Festival Anak Sholeh di Desa Perkebunan Tanjung Beringin

Religious moderation is the most important key in maintaining harmony and harmony in a diverse society to prevent radicalism. Religious moderation and tolerance are two different and different things. Religious moderation is a path that consists of several stages that must be passed, while tolerance is the result of the stages that have been passed before. From religious moderation, an attitude of tolerance will be formed between fellow human beings, so that harmony between religious communities will be created which will later function to strengthen the unity and unity of the Indonesia nation. Humans are required to interact to meet their needs in society. Relations between religious people are based on the principle of good brotherhood, working together to face enemies and defending those who suffer. Religious harmony is needed in establishing good relationships in community life. In this context, it is discussed that this research is an inculcation of the value of tolerance between religious communities.

Religiosity and Attitudes towards Robots: Results from a Global Survey

Religion is one lens in which people understand the world around them and interpret the world around them. However, it is unclear whether religion has an impact upon attitudes towards robots around the world. In this article, the authors investigate how an individual’s religiosity impacts upon perceptions of robots. The article investigates how an individual’s religiosity impacts attitudes towards robots, using data from a large-scale global survey of attitudes towards robots (N=1263). In order to investigate how religion impacts upon such perceptions, cluster, factor and regression analyses were used for data analysis. The findings illustrate that there are discernible clusters of individuals exhibiting different levels of religiosity and that these clusters have different perceptions of robots, showing as hypothesized, that more religious individuals are more likely to be robophobic than robophilic. The relationship between religiosity and attitudes towards robots is negative: less religious people show more positive attitudes towards robots. While there is clear indication that there is a relationship between religiosity and attitudes towards robots, religiosity does not have a particularly strong impact upon perceptions of robots. The analysis of the data illustrates that there are factors more clearly associated with perceptions of robots, meaning that while religiosity may have some impact on perceptions of robots, that there are more important attitudes and other factors that should be taken into consideration to encourage users to use robots in various service environments. In addition, in this particular research, there seems to be no notable relationship between perceptions of robots and demographics of individuals, illustrating that the age, gender, wealth, and education of an individual may not play a strong role in shaping perceptions of robots in service industries.

The Impact of Religious Self-Identification on Happiness and Well-Being: A Case Study of Kazakhstan

Faith helps religious people persevere, hold back, refrain from fighting as much as possible, bear through life tribulations, and keep their loved ones in good spirits. Therefore, it can be hypothesized that people who identify as believers are happier than those who do not. The purpose of this study is to determine the influence of religiosity on self-assessed well-being and satisfaction with various material and immaterial aspects of life from the perspective of religious and nonreligious people and to determine the strength of the effect of religion on subjective well-being in contrast to other socioeconomic factors. In the present study, 1,500 respondents from Kazakhstan took a survey that touched upon their perceptions of social well-being and self-assessed religious status. The survey results were subjected to quantitative analysis via descriptive statistics and correlation analysis via Spearman’s rank correlation coefficient and the Mann‒Whitney U test. The results indicate that people in Kazakhstan demonstrate a fairly high level of self-assessed happiness. There is a statistically significant, albeit weak, correlation between self-assessed happiness and being religious. Research shows that regardless of religiosity, happiness is likely to be experienced by people if they are healthy.

Lament: Measuring a Christian Meaning-Making Coping Practice

Research demonstrates that people draw on their religions in coping with difficult life circumstances, and that more religious people tend to cope better than less religious people. Lament is a religious prayer practice that constitutes a form of meaning-making coping. Here, we explicate this form of coping and, in a series of three studies with Christian participants, report on the development of a lament scale. In the first study, we develop items and test the items for clarity and for generalizability to diverse Christian groups using expert review and cognitive interviewing with participants representing five Christian groups. In the second study, we report results of exploratory factor analysis using data from primarily White and Protestant MTurk participants ( N = 303). In the third study, we report on factor stability and construct validity using data from largely White and African American Protestant and Catholic Prolific participants ( N = 346). The studies demonstrated generalizability to diverse Christian groups, a three-factor structure consistent with our theoretical formulation, good construct validity and relationships with well-being. Moderation analyses also indicated that when both Complaint and Praise are either high or low, the severity of the event is inversely related to flourishing. However, when either Complaint or Praise is high, the negative relationship between severity of the event and flourishing is ameliorated. The Lament Scale is a reliable and valid instrument for assessing lament in ways that are consistent with the conceptualization of lament as a meaning-making coping practice.

RELIGIONS AND THEIR IMPORTANCE

The article provides information and definitions about the religion and its history so that the essence and importance of the Islamic religion can be seen more clearly. Since ancient times, the human race has lived in search of its God, that is, it accepted religion as a bridge to reach the truth. Since primitive times, religions have been seen as simple, and religions have also changed with human development. Today, there are more than 10,000 religions, sects, and confessions worldwide, but still, the human race continues to search for the truth. It talks about love and affection, which is the basis of the essence of Islam. After all, belief and religious practice promote psychological well-being by comforting people in times of adversity and increasing their social connections with others in places of worship. Many studies show that people of all ages, not just the elderly, are happier and more satisfied with their lives if they are religious. Religiousness also appears to improve physical health, and some studies even show that religious people live longer than non-religious people.

Peace Project: Promoting Peace Awareness and Tolerance among Religious People in Jakarta, Indonesia

The study investigates Muslim youth responses to the Peace Project, an initiative by Global Peace Foundation (GPF) Indonesia aimed at fostering peace and tolerance among religious believers. Focusing on visits to Sion Church and Candra Prabha Temple, thirty Muslim participants engaged in this qualitative research through observations and surveys. The findings reveal: 1) the Peace Project effectively facilitates inter-group contact among religious youth; 2) Muslim participants expressed enthusiasm for the activities, suggesting longer durations and visits to additional places of worship; and 3) the need for academic speakers to guide discussions on respecting diverse religions. This study offers recommendations to enhance interfaith initiatives, improve activity planning, contribute to religious tolerance knowledge, and raise public awareness of interfaith engagement for a more tolerant society, based on the positive reception among Jakarta Muslim youth.

Apakah Masuk Akal untuk Berdoa: Kajian Filsafat Agama

Human anxiety about life leads to a prayer ritual for religious people. Praying is considered an effective way to realize dreams, but there is also an assumption that it is unreasonable. The purpose of this study is to present a perspective on prayer. The research methodology uses literature studies to support the achievement of research objectives. The results of the study are that prayer is not a shortcut to solving problems that require mastery of all relevant facts. Someone who prays only with the aim of using God to solve their own problems, means violating the basic principles of all social and moral relationships. Prayer has a great influence on humans psychologically, such as being able to calm, soothe and convince themselves of the life choices that have been decided to be lived. The essence of prayer is an extension of togetherness and community concern.

Apakah Masuk Akal untuk Berdoa: Kajian Filsafat Agama

Human anxiety about life leads to a prayer ritual for religious people. Praying is considered an effective way to realize dreams, but there is also an assumption that it is unreasonable. The purpose of this study is to present a perspective on prayer. The research methodology uses literature studies to support the achievement of research objectives. The results of the study are that prayer is not a shortcut to solving problems that require mastery of all relevant facts. Someone who prays only with the aim of using God to solve their own problems, means violating the basic principles of all social and moral relationships. Prayer has a great influence on humans psychologically, such as being able to calm, soothe and convince themselves of the life choices that have been decided to be lived. The essence of prayer is an extension of togetherness and community concern.

Keeping Time: Prayers and Social Vitality in the Ashanti Adaε Festival

ABSTRACT In African traditional systems, while culture provides a bond of social vitality and cohesion, prayer connects the living with the sacred. This study closely examines prayer performances during the Adaε festival of the Asante people of Ghana as a mode of keeping time through their renewals of inherent knowledge about the divine to vitalise history, regulate lives today and hold memories for the future. This research is approached qualitatively using ethnographic methods of participant observation and interactions to conceptualise the significance of prayer to temporality during the activities of the Adaε festival. It was established that, whereas the regular lives of the religious Asante people are regulated by the modern calendar, their religio-cultural lives are moderated by the Adaε calendar, with people living in two complex time zones. As a means of keeping the past and revitalising the present, prayer is ingrained into every activity associated with the Adaε festival to venerate the brevity of their forbears, Nana nom, to invoke their communal presence and to seek their favour to sustain the future while evoking notions of timelessness.

Apakah Masuk Akal Untuk Berdoa: Kajian Filsafat Agama

Human anxiety about life leads to a prayer ritual for religious people. Praying is considered an effective way to realize dreams, but there is also an assumption that it is unreasonable. The purpose of this study is to present a perspective on prayer. The research methodology uses literature studies to support the achievement of research objectives. The results of the study are that prayer is not a shortcut to solving problems that require mastery of all relevant facts. Someone who prays only with the aim of using God to solve their own problems, means violating the basic principles of all social and moral relationships. Prayer has a great influence on humans psychologically, such as being able to calm, soothe and convince themselves of the life choices that have been decided to be lived. The essence of prayer is an extension of togetherness and community concern.

Can Christians Plausibly Explain Virtuous Non-Christians?

It is a plain fact – obvious to any minimally perceptive person familiar with an adequate cross-section of humanity – that rationality, erudition, and moral goodness are to be found among both secular people and religious people alike, including followers of Christian and non-Christian religions. Can Christians plausibly account for this? Can they plausibly account for the fact that many non-Christians (whether religious or not) are not only morally good in many respects but also morally better than many Christians? More specifically, if they think salvation is for Christians rather than non-Christians, must they think (implausibly) that all Christians are morally better than all non-Christians? If not, must they think that (if not everyone is saved) God is unfair in saving some who are morally worse rather than others who are morally better? In this paper, I will defend a negative answer to these last two questions and (at the same time) a positive answer to the title question.

Perceived Discrimination among Muslim, Muslim Feminist, and Feminist Women in Türkiye

The current study aims to explore the perceived discrimination among three women groups in Türkiye: Muslims, Muslim feminists, and feminists. Four hundred fifteen women aged 18-76 (M = 40.6, SD = 16.5) participated in the study. The sample included 177 Muslim women, 92 Muslim feminists, and 146 feminist women. We found significant differences in perceived individual and group discrimination in three women groups. While at the individual level, all groups differed from each other, at the group level discrimination, self-labeling feminists did not differ, yet Muslim women perceived the lower levels of discrimination. Feminists indicated experiencing discrimination mostly from their close ones and outgroups/others. At the same time, Muslim women specified discrimination mostly from religious people, and Muslim feminist women indicated discrimination mostly from outgroups/others and school/work environments. The findings were discussed in terms of the literature on the subject. Future research is encouraged on the authentic identities of women in Türkiye and their discrimination experiences.

Finding One’s Way Through the Gender Expanse: Examining the Use of Metaphors in Gender-Affirming Care as a Step Toward More Inclusive Spiritual Care Practices

AbstractChaplains can play a unique role in providing care for trans and gender-diverse (TGD) people by addressing their spiritual needs. However, spiritual care for TGD individuals may fail to be inclusive in at least three ways: spiritual care may focus solely on religious TGD people, on a limited part of the whole range of gender identities, or on a specific route toward gender affirmation. In this article, the aim is to develop an inclusive perspective on spiritual care for TGD people. To that end, inspired by work by Susan Sontag, we examine spiritual care for TGD individuals through the philosophical lens of social imaginaries, focussing particularly on metaphors, tracing how metaphors used in care for TGD people have changed over time. We elaborate on the potential of the metaphor of “orientation in gender-expansive space,” based on queer theory and literature about worldview-inclusive chaplaincy, for envisioning an inclusive approach to gender-affirming spiritual care.

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

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

Al-Qur'an Solutions in Internal and External Moderation of Religious People in Indonesia

This study aims to find out the religious moderation teachings of Nahdlatul Ulama (NU) and Muhammadiyah in the concept of Nusantara Islam and Progressive Islam and its relationship with the verses of the Qur'an. The study employs a qualitative-descriptive research approach, focusing on observable human behavior and using library research methods to gather primary, secondary, and tertiary materials. The research contributes by examining how these guidelines can be applied both within the Muslim community and in interactions with people of other religions. The results of the research show that, from outside Islam, the Prophet Muhammad brought the teachings rohmatan lil 'alamin. In addition, examining the role of interfaith dialogue in enhancing religious tolerance and cooperation could provide insights into overcoming existing challenges.

The Importance of Religion for Human Health

Religion and health science have the potential to support each other, for example, people who want to carry out the Hajj pilgrimage (Islam) need the role of medical personnel to carry out general health check-ups so that the Hajj pilgrimage can run well. If you remember the code of ethics that applies in the field of medicine or nursing, to provide health services without discrimination based on race, ethnicity, religion and customs. This means that medical personnel must not act in discrimination against patients. Religion has a strategic function to be a source of moral strength for both patients in the healing process and health workers. For religious people, they hold the belief that God's treatment is in accordance with human expectations of Him.

For Hannes Adonis: Demolishing Walls

The study aims to indicate how the lives of religious people can serve as a source of theological knowledge and beliefs. This study engages the life and work of Hannes Adonis through the methodology of biography as theology. A key characteristic of Hannes Adonis's life and work is the dismantling of all walls of division in church and academia. First, the methodology of biography as theology is discussed. Secondly, Adonis’s contribution to the Dutch Reformed Mission Church (DRMC)/Uniting Reformed Church in Southern Africa (URCSA) is engaged. Thirdly, Adonis’s impact on academia, particularly the South African historiography, is discussed.

Religious people view both science and religion as less epistemically valuable than non-religious people view science

ABSTRACT Many religious people deny any conflict between religion and science, but nevertheless report less trust in science than non-religious people. We address this puzzle using insights from goal systems theory. Goal systems theory suggests that, when people have more means of achieving a goal, they perceive each individual means as less instrumental. We translate this “instrumentality hypothesis” to differences in how religious and non-religious people perceive science and religion. Religious people—who use both science and religion as means to gain knowledge—may perceive both as moderately instrumental, and as less instrumental than non-religious people view science. We support the instrumentality hypothesis in studies where participants evaluate the capacity of science and religion to explain extraordinary phenomena (Study 1), fill gaps in knowledge (Study 2), answer life's big questions (Study 3), and to help avoid COVID-19 infection (Study 4). We also find that non-religious people overperceive religious people's trust in religion and underperceive religious people's trust in science as sources of knowledge (Study 5). Non-religious people think that religion deters trust in science at the expense of high trust in religion, but instead, the typical religious person avoids extreme epistemic reliance on any single source of knowledge.