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religion</title> <meta name="description" content="Search results for: local religion"> <meta name="keywords" content="local religion"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button class="d-block d-lg-none navbar-toggler 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id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="local religion"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 5904</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: local religion</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5904</span> Local Religion 'Parmalim': Between Civilization and Faith</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sabrina%20Yulianti">Sabrina Yulianti</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study aims to explain the identity struggles of local religious communities in Indonesia. Local religion in Indonesia is not recognized by the government and is not incorporated into the official religion in Indonesia. This makes the local religions in Indonesia experienced the challenges and obstacles in fulfilling their rights as citizens of Indonesia. Challenges and barriers they experience such as: difficulty in making of the birth certificate and marriage. It is as experienced by one of the local religions namely Parmalim which located in North Sumatra. Not only difficulty in taking care of the bureaucracy as a citizen, but the local religion is seen as a minority and sometimes regarded as follower of deviate religion. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=local%20religion" title="local religion">local religion</a>, <a href="https://publications.waset.org/abstracts/search?q=faith" title=" faith"> faith</a>, <a href="https://publications.waset.org/abstracts/search?q=struggles" title=" struggles"> struggles</a>, <a href="https://publications.waset.org/abstracts/search?q=civilization" title=" civilization"> civilization</a>, <a href="https://publications.waset.org/abstracts/search?q=discrimination" title=" discrimination"> discrimination</a> </p> <a href="https://publications.waset.org/abstracts/36713/local-religion-parmalim-between-civilization-and-faith" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/36713.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">400</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5903</span> Prospect for Peace: Criticism to Over-Focusing on Religion in Conflicts</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Leyi%20Wang">Leyi Wang</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The effect of religion on conflicts is usually over-focused. Religion is not the root cause of conflicts. There are always social, political or economic factors pushing the acceleration of conflicts. Meanwhile, the charisma of religion on calling for adherents is often utilized by political leaders as a tool of providing legitimacy to the initiating of violence and mobilizing the public during conflicts. What people identify from the connections between religion and conflicts is fake. There are some strategies used by politicians to upgrade the conflicts into violence. Consequently, there are some assumptions of which try to limit the religion’s effects on accelerating conflicts. This essay aims to discuss the roles of religion in international relations and argues that the religion difference is not the real source of conflicts in the globe, by reviewing the relevant literature for understanding the research background and gap of this topic. Also, this essay will suggest some implementations on dealing with the regional conflicts. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=religion" title="religion">religion</a>, <a href="https://publications.waset.org/abstracts/search?q=conflicts" title=" conflicts"> conflicts</a>, <a href="https://publications.waset.org/abstracts/search?q=criticism" title=" criticism"> criticism</a>, <a href="https://publications.waset.org/abstracts/search?q=international%20relations" title=" international relations"> international relations</a> </p> <a href="https://publications.waset.org/abstracts/86180/prospect-for-peace-criticism-to-over-focusing-on-religion-in-conflicts" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/86180.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">185</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5902</span> Analyzing the Significance of Religion in Economic Development in East and Southeast Asia: Case Study of the City of Wenzhou in China</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Wenting%20Pan">Wenting Pan</a>, <a href="https://publications.waset.org/abstracts/search?q=Fang%20Chen"> Fang Chen</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The aim is to increase understanding of the potential effects of religion and economy development in East and Southeast Asia. Religion developed in the east, and southeast Asia is connected with community intensively, especially the activities by women. It could facilitate spiritual awakening in the community and economic empowerment. The theories were assessed by using survey information for Wenzhou which is the legendary city of Chinese economic development, measuring attendance at formal religious services, religious beliefs, and self-identification as religious. Wenzhou’s chamber of commerce is all over the world. Apart from large and small processing factories, Wenzhou is dotted with temples and Taoist temples. In the survey four of the control variables (size of temples, profitability, multiple densities, type of industry and so on) were significant issues to find a relationship between local people and the culture of local religion. What’s more, women should be taken into account seriously. This study has social economy implications for Wenzhou as well as a number of other countries in the East and Southeast Asia. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=East%20and%20Southeast%20Asia" title="East and Southeast Asia">East and Southeast Asia</a>, <a href="https://publications.waset.org/abstracts/search?q=economy%20development" title=" economy development"> economy development</a>, <a href="https://publications.waset.org/abstracts/search?q=Religion" title=" Religion"> Religion</a>, <a href="https://publications.waset.org/abstracts/search?q=Wenzhou" title=" Wenzhou"> Wenzhou</a> </p> <a href="https://publications.waset.org/abstracts/64063/analyzing-the-significance-of-religion-in-economic-development-in-east-and-southeast-asia-case-study-of-the-city-of-wenzhou-in-china" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/64063.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">314</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5901</span> The Inter-Play Between Traditional Religion and Christianity in Eggon Landn Eggon Land</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Akolo%20Ajige">Akolo Ajige</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Before the advent of Christianity in Eggon land, the Eggon people were adherents of Traditional Religion. The religion is traditional because it was the religion that they grew up in it. A religion that was practiced by their fore fathers, and it was handed over to them. Traditional Religion created in the Eggon people the spirit of communalism, brotherhood and the value for humanity. The advent of Christianity in the 19th Century in Eggon land, some of the adherents of Traditional Religion changed their religion affiliation to Christianity and let gone, of the Traditional Religion. There was a need for the adherents of these two religions (i.e. Christianity and ATR) to leave in peace with one another. Even though there means of worship varies; it was obvious that Christianity and Africa Traditional Religion leaved in harmony with one another. The obvious spread of Christianity in Eggon land can attest to the fact that Traditional Religion welcomed Christianity and gave it room to operate without any issue. The inter-play of Christianity and Traditional Religion of Eggon people is seen during the Ashimu festival where Christians come to watch, why during Christmas celebration, the Traditional Religious adherents also visit the Christians to celebrate with them. It is obvious that there an Inter-Play between Christianity and Traditional Religion in Eggon land. The peace enjoy by the people attest to the fact of religious harmony. A historical research method was adopted for this research work. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=inter-play" title="inter-play">inter-play</a>, <a href="https://publications.waset.org/abstracts/search?q=traditional%20religion" title=" traditional religion"> traditional religion</a>, <a href="https://publications.waset.org/abstracts/search?q=christianity" title=" christianity"> christianity</a>, <a href="https://publications.waset.org/abstracts/search?q=eggon" title=" eggon"> eggon</a> </p> <a href="https://publications.waset.org/abstracts/186595/the-inter-play-between-traditional-religion-and-christianity-in-eggon-landn-eggon-land" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/186595.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">51</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5900</span> On the Difference between Cultural and Religious Identities</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mputu%20Ngandu%20Simon">Mputu Ngandu Simon</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Culture and religion are two of the most significant markers of an individual or group's identity. Religion finds its expression in a given culture, and culture is the costume in which a religion is dressed. In other words, there is a crucial relationship between religion and culture which should not be ignored. On the one hand, religion influences the way in which a culture is consumed. A person's consumption of a certain cultural practice is influenced by his/her religious identity. On the other hand, cultural identity plays an important role in how a religion is practiced by its adherents. Some cultural practices become more credible when interpreted in religious terms just as religious doctrines and dogmas need cultural interpretation to be understood by a given people in a given context. This relationship goes so deep that sometimes the boundaries between culture and religion become blurred, and people end up mixing religion and culture. In some cases, the two are considered to be one and the same thing. However, despite this apparent sameness, religion and culture are two distinct aspects of identity, and they should always be considered as such. One results from knowledge, while the other has beliefs as its foundation. This essay explores the difference between cultural and religious identity by drawing from existing literature on this topic as a whole before applying that knowledge to two specific case studies: Christianity and Islam in some African and Asian countries. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=culture" title="culture">culture</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=identity" title=" identity"> identity</a>, <a href="https://publications.waset.org/abstracts/search?q=knowledge" title=" knowledge"> knowledge</a>, <a href="https://publications.waset.org/abstracts/search?q=belief" title=" belief"> belief</a> </p> <a href="https://publications.waset.org/abstracts/148478/on-the-difference-between-cultural-and-religious-identities" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/148478.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">192</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5899</span> Religion and the Constitutional Regulation</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Valbona%20Metaj">Valbona Metaj</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The relationship between the state and the religion is different based on the fact that how powerful is the religion faith in a state and of the influences that affected the views of the constitution drafters according to the constitutional system they were based to draft their constitution. This paper aims at providing, through a comparative methodology, how it is regulated by the constitution the relationship between the state and the religion. The object of this study are the constitutions of Italy as a nation with catholic religious tradition, Greece as a nation with orthodox religion tradition, and Turkey as a nation which represents Muslim religion, while Albania as a nation known for its religious plurality. In particular, the analysis will be focused on the secular or religious principle provided in the constitution of each respective state. This comparative overview intends to discern which of the states analyzed is more tolerant and fully respects the freedom of religion. It results that most of the states subject of this study, despite their religious tradition have chosen the secular principle in their constitutions, but the religious freedom is differently guaranteed. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=constitution" title="constitution">constitution</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20freedom" title=" religious freedom"> religious freedom</a>, <a href="https://publications.waset.org/abstracts/search?q=secular" title=" secular"> secular</a> </p> <a href="https://publications.waset.org/abstracts/23612/religion-and-the-constitutional-regulation" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/23612.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">514</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5898</span> Religion: The Human Entropy</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Abul%20Kayum%20Zarzis%20Alam">Abul Kayum Zarzis Alam</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Death is not a terminal; it is just a junction. From Agamas to Vedas, from Buddhism to Judaism, all the major scriptures and religions of the world always do converge to this hypothesis of death. Death is the ultimate catastrophe of life and it is the genesis of every religion on this Earth. Several hundred thousand years ago, the Homo Sapiens in Paleolithic age introduced the notion of religion on this Earth in its most primitive form just to escape from death and natural catastrophes through their belief in supernatural things which created the sense of superstition among the Homo Sapiens which has only increased over time. This sense of superstition and belief in supernatural things are building blocks of religion. Religion is like entropy, a degree of disorder. Entropy for an irreversible system like our own Universe always increases. Same is happening to our human civilization where the disorder had been increasing over time. The degree of this disorder of human civilization is religion divides and conquers over the human civilization of Earth. Religion is the human entropy which had been governing and will govern us. Just like entropy, religion is also an essential intrinsic property of the system which makes the system evolved. We have to optimize this ambivalence of the human entropy to make our civilization an inclusive and sustainable one. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=death" title="death">death</a>, <a href="https://publications.waset.org/abstracts/search?q=earth" title=" earth"> earth</a>, <a href="https://publications.waset.org/abstracts/search?q=entropy" title=" entropy"> entropy</a>, <a href="https://publications.waset.org/abstracts/search?q=Homo%20sapiens" title=" Homo sapiens"> Homo sapiens</a>, <a href="https://publications.waset.org/abstracts/search?q=religion%20and%20human%20entropy" title=" religion and human entropy"> religion and human entropy</a> </p> <a href="https://publications.waset.org/abstracts/88127/religion-the-human-entropy" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/88127.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">181</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5897</span> A Political Analytical Evaluation of Religion Influence on Indian Politics</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mangesh%20Govindrao%20Acharya">Mangesh Govindrao Acharya</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The influence of religion on politics in India can be seen in the British period. The British used partition politics to create a schism between Hindus and Muslims in India. India was partitioned in1947 due to this policy of the British. In independent India, the principle of secularism was prioritized as a solution to this in the constitution created by the people. Secularism was provided for in 1978 by the 42nd Constitutional Amendment. Although India has embraced secularism, the role of religion in politics has not ended. Although 75 years of India's independence have been completed, politics is still done in the name of religion in India. Political parties choose their candidates, keeping in mind the influence of religion in a particular constituency. People think more about religion and caste while choosing their candidates. Caste riots occur due to the influence of religion-influenced politics. There is a new dispute between the minority and the majority. The Temple-Masjid controversy has become a focal point of Indian politics. Religious hatred in India is causing a huge loss of lives and property and is creating tension among the citizens. All the aspects of Indian politics that have been corrupted by religious fanaticism have been studied in this research paper. This paper mainly explores the causality of the influence of religion on Indian politics. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=religion" title="religion">religion</a>, <a href="https://publications.waset.org/abstracts/search?q=Indian%20politics" title=" Indian politics"> Indian politics</a>, <a href="https://publications.waset.org/abstracts/search?q=equality%20and%20justice" title=" equality and justice"> equality and justice</a>, <a href="https://publications.waset.org/abstracts/search?q=Muslim%20society" title=" Muslim society"> Muslim society</a>, <a href="https://publications.waset.org/abstracts/search?q=political%20parties" title=" political parties"> political parties</a> </p> <a href="https://publications.waset.org/abstracts/157514/a-political-analytical-evaluation-of-religion-influence-on-indian-politics" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/157514.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">140</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5896</span> A Development of Community Participation in Developing Healthy Religion Places in Narathiwat Province, Thailand</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Waepa%20Wanhussen">Waepa Wanhussen</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Ministry of Public Health has established policies accelerating health promotion to prevent public health problems in five border provinces of Thailand. One of these policies employs the religion to guide the community development and solve health issues consistent with the lifestyle and culture of those people. This policy is an important strategy to solve the problems due to the unrest and conflicts in the southern border provinces. This participatory action research aimed to develop mosques as healthy religion places in Narathiwat Province. In the development, the participatory action, consisting of 5 stages, was conducted from October 2012 - May 2013. Stage I: Conducting a survey for problems and needs for developing healthy religion places by employing community participation. Stage II: Analyzing problems and situations at a workshop containing informal interviews and group conversations with 200 participants (health providers at district level, Imams (the Muslim leaders), and community leaders). Stage III: Planning for developing healthy religion places by health providers, Imams, community leaders. Stage IV: Implementing the plan according to the conditions of problems and needs of the community in order to develop healthy religion places. Stage V: Evaluating the implementation by using the instrument, a criteria of being healthy religion place, for collecting data. Data were analyzed by using percentage. It was found that out of 630 mosques 575 (90.12%) passed the criteria of being a healthy religion place. Among these mosques, 190 mosques (30.15%) were in good and very good level, in which, after the implementation, the number of being good and very good healthy mosques increased by 22.58%. The researcher suggested that the developing sustainably healthy religion places require the participation of residences in the community and agencies such as local government, the Islamic Council of Narathiwat Province, and Council of Culture of Narathiwat Province. The healthy religion places can be used to strengthen and sustain health promotion and disease prevention in the community as health learning centers. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=healthy%20religion%20places" title="healthy religion places">healthy religion places</a>, <a href="https://publications.waset.org/abstracts/search?q=development%20of%20community%20participation" title=" development of community participation"> development of community participation</a>, <a href="https://publications.waset.org/abstracts/search?q=nursing%20informatics" title=" nursing informatics"> nursing informatics</a>, <a href="https://publications.waset.org/abstracts/search?q=health" title=" health"> health</a> </p> <a href="https://publications.waset.org/abstracts/4299/a-development-of-community-participation-in-developing-healthy-religion-places-in-narathiwat-province-thailand" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/4299.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">295</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5895</span> International Conference on Islam and Democracy – Religion and Political Stability in Indonesia </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mariel%20Encar%20H.%20Uy">Mariel Encar H. Uy</a>, <a href="https://publications.waset.org/abstracts/search?q=Paula%20Marie%20G.%20Pacle"> Paula Marie G. Pacle</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The purpose of this research is to present a Single Country Comparative Contextual Description Study of Strong Islamic Influences in Relation to the Politics of Republic of Indonesia. This paper recognizes that even the coalition of secular and moderate Islamic parties protect the minority rights of all the constituents, Islam is still the dominant religion among the other recognized religions in Indonesia (Christianity, Hinduism and Buddhism). In this study, it will also detail the involvement on the religions’ beliefs and techniques; participation of political actors, depending on what religion they belong and adhere to; the tensions whenever the government interferes with Islamists and other religions; the government’s solution or public policies implemented to maintain peace and order of Indonesia. This paper will develop a conceptual framework to describe how the Religion and Political Stability is interdependent with each other. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=diversity%20of%20religion%20in%20indonesia" title="diversity of religion in indonesia">diversity of religion in indonesia</a>, <a href="https://publications.waset.org/abstracts/search?q=secularization%20in%20Indonesia" title=" secularization in Indonesia"> secularization in Indonesia</a>, <a href="https://publications.waset.org/abstracts/search?q=motivations%20of%20political%20actors" title=" motivations of political actors"> motivations of political actors</a>, <a href="https://publications.waset.org/abstracts/search?q=voter%20turnouts%20based%20on%20religion" title=" voter turnouts based on religion"> voter turnouts based on religion</a> </p> <a href="https://publications.waset.org/abstracts/39061/international-conference-on-islam-and-democracy-religion-and-political-stability-in-indonesia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/39061.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">332</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5894</span> When Religion is Meaningful and When Religion is Detrimental</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Tennyson%20Samraj">Tennyson Samraj</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The intent of this paper is threefold: (1) to propose the Epicurean tenet that beliefs associated with God are to be detached from the transcendent God, as the basis to end religious conflicts; (2) to project John Hick’s advice that no one has monopoly over religious claims, as the basis for religious tolerance and (3) to present the common sense approach to respect religion without disrespecting science. Religious claims create societal tension on two matters: conflict between believers and conflict with the sciences. Anyone interested in the two fundamental questions related to consciousness and cosmology as to how and why the universe exists will have to deal with science and religion. However, while science addresses the question of how the universe came into existence and how it works, religion addresses the question of why the universe exists. If religion is a quest to understand why the universe exists, then we must address the question as to when religion is considered meaningful and when is it considered detrimental. Is there a relationship between why we choose to live and why the universe exists? Science and Religion are partners in defining our life in the context of the universe. Science without Religion limits itself to knowing ‘how’ the universe came into existence without questioning ‘why’; Religion without Science limits itself of knowing ‘why’ the universe exists without knowing ‘how.’ Is it possible to detach beliefs about God from God? When religious claims are understood in the context of the questions that necessitates the answers, religious claims can be understood as being separate from the transcendent God. This paper purports that this Epicurean tenet provides the impetus to address the questions that necessitate religious claims. This helps us to explain the relevance of why we believe in what we believe; define the relationship between the self, soul and the sacred; and establish the connection between this life and the after-life in the context of life-beyond-this-planet. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=religion" title="religion">religion</a>, <a href="https://publications.waset.org/abstracts/search?q=epicurus" title=" epicurus"> epicurus</a>, <a href="https://publications.waset.org/abstracts/search?q=John%20Hick" title=" John Hick"> John Hick</a>, <a href="https://publications.waset.org/abstracts/search?q=relevance%20of%20religion" title=" relevance of religion"> relevance of religion</a> </p> <a href="https://publications.waset.org/abstracts/34815/when-religion-is-meaningful-and-when-religion-is-detrimental" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/34815.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">548</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5893</span> A Study on Local Wisdom towards Career Building of People in Kamchanoad Community</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Phusit%20Phukamchanoad">Phusit Phukamchanoad</a>, <a href="https://publications.waset.org/abstracts/search?q=Thananya%20Santithammakul"> Thananya Santithammakul</a>, <a href="https://publications.waset.org/abstracts/search?q=Suwaree%20Yordchim"> Suwaree Yordchim</a>, <a href="https://publications.waset.org/abstracts/search?q=Pennapa%20Palapin"> Pennapa Palapin</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This research gathered local wisdom towards career building of people in Kamchanoad Community, Baan Muang sub-district, Baan Dung district, Udon Thani province. Data was collected through in-depth interviews with village headmen, community board, teachers, monks, Kamchanoad forest managers and revered elderly aged over 60 years old. All of these 30 interviewees have resided in Kamchanoad Community for more than 40. Descriptive data analysis result revealed that the most prominent local wisdom of Kamchanoad community is their beliefs and religion. Most people in the community have strongly maintained local tradition, the festival of appeasing Chao Pu Sri Suttho on the middle of the 6th month of Thai lunar calendar which falls on the same day with Vesak Day. 100 percent of the people in this community are Buddhist. They believe that Naga, an entity or being, taking the form of a serpent, named “Sri Suttho” lives in Kamchanoad forest. The local people worship the serpent and ask for blessings. Another local wisdom of this community is Sinh fabric weaving. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=local%20wisdoms" title="local wisdoms">local wisdoms</a>, <a href="https://publications.waset.org/abstracts/search?q=careers" title=" careers"> careers</a>, <a href="https://publications.waset.org/abstracts/search?q=Kamchanoad%20Community" title=" Kamchanoad Community"> Kamchanoad Community</a>, <a href="https://publications.waset.org/abstracts/search?q=career%20building" title=" career building"> career building</a> </p> <a href="https://publications.waset.org/abstracts/11985/a-study-on-local-wisdom-towards-career-building-of-people-in-kamchanoad-community" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/11985.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">314</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5892</span> Reconciling Religion and Feminism: A Case Study of Muslim Women's Rights Activism in India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Qazi%20Sarah%20Rasheed">Qazi Sarah Rasheed</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Feminism and religion have been regarded as opposing binaries. The reason being that religion is regarded as a tool to legitimize the patriarchal control over women, and therefore, it stands in contrast with the basic feminist principle of gender equity. Hence, the issue of incompatibility between religion and gender parity is often discussed by the feminist as well as secular/liberal discourses, but the feminist discourse has suffered a serious backlash in the recent times for it alienates those women who want to liberate but not at the expense of their religious identity. Though in the Western feminist thought, religion is regarded as a tool of patriarchy that promotes women’s suppression, but for many women, religion can be a source of liberation that advances their rights. The feminists in general, fail to realize that religion, as a social phenomenon may not necessarily promote a series of dogmatic doctrines which are inevitably retrogressive or instinctively status-quoist especially when it comes to the social reforms affecting gender orders. The traditional institution of religion could be instrumental to provide what the women in contemporary situation demand. This paper highlights how the Muslim women in India negotiate and mediate this opposition in an Islamic context. To advance the socio-legal recognition of women’s rights, they question the male privilege and patriarchy in a meaningful way without challenging their Islamic doctrines and try to build a feminist consciousness from within religion. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=feminism" title="feminism">feminism</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Muslim%20women%27s%20rights" title=" Muslim women's rights"> Muslim women's rights</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20identity" title=" religious identity"> religious identity</a> </p> <a href="https://publications.waset.org/abstracts/72070/reconciling-religion-and-feminism-a-case-study-of-muslim-womens-rights-activism-in-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/72070.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">225</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5891</span> The Investigation on the Relationship between Religion and Development: By Focusing on Islam</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Dalal%20Benboutrif">Dalal Benboutrif</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Religion and Development relation is one of the most arguable phrases amongst politicians, philosophers, clerics, scientists, sociologists and even the public. The main objective of this research is to clarify the relations, contrasts and interactions between religion and the major types of development including social, political, economic and scientific developments, by focusing on Islam religion. A review of the literature was performed concerning religion and development relations and conflicts, by focusing on Islam religion and then the unprocessed tips of the review were characterized. Regarding clarification of the key points of the literature, three main sectors were considered in the research. The first sector of the research mainly focused on the philosophical views on religion, which were analyzed by main evaluation of three famous philosophers’ ideas: ‘Kant’, ‘Hegel’ and ‘Weber’, and then a critical discussion on Weber’s idea about Islam and development was applied. The second sector was specified to ‘Religion and Development’ and mainly discussed the role of religion in development through poverty reduction, the interconnection of religion, spirituality and social development, religious education effects on social development, and the relation of religion with political development. The third sector was specified to ‘Islam and Development’ and mainly discussed the Islamic golden age of science, major reasons of today’s backwardness (non-development) of most Islamic countries, and Quranic instructions regarding adaptability of Islam with development. The findings of the current research approved the research hypothesis as: ‘Religious instructions (included Islam) are not in conflict with development’, rather, it could have positive effects mainly on social development and it can pave the way for society to develop. Turkey was considered as a study model, as a successful developed Islamic country demonstrating the non-conflicting relation of Islam and development. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=development" title="development">development</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=philosophy" title=" philosophy"> philosophy</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a> </p> <a href="https://publications.waset.org/abstracts/119780/the-investigation-on-the-relationship-between-religion-and-development-by-focusing-on-islam" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/119780.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">145</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5890</span> Culture and Religion Informed Perspectives on the Use of Contraceptives among Married Women in Contemporary South Africa</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Malesa%20Kgashane%20Johannes">Malesa Kgashane Johannes</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The ineffective use of contraceptives among married couples has always been a challenge. This article discusses the culture-religious normative barriers that infringe on married women’s rights, justice, and dignity. The study was qualitative in nature and focused on understanding how religion and culture contribute to women’s ineffective use of contraceptives within marriage. Exploratory, descriptive, and contextual designs were applied. Twenty-eight (28) participants were interviewed, and the data was analysed through Tesch’s steps of qualitative analysis. The findings of the study highlighted the role played by religion and culture as barriers to women’s effective use of contraceptives within marriage. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=women" title="women">women</a>, <a href="https://publications.waset.org/abstracts/search?q=contraceptives" title=" contraceptives"> contraceptives</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=culture" title=" culture"> culture</a>, <a href="https://publications.waset.org/abstracts/search?q=marriage" title=" marriage"> marriage</a> </p> <a href="https://publications.waset.org/abstracts/161101/culture-and-religion-informed-perspectives-on-the-use-of-contraceptives-among-married-women-in-contemporary-south-africa" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/161101.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">125</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5889</span> The Social Impact of Religion on New Immigrants: A Case Study of Christianity Among Chinese Immigrants in New Zealand</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ziwen%20Wang">Ziwen Wang</a> </p> <p class="card-text"><strong>Abstract:</strong></p> There are close links between religion and migration. As newcomers to a foreign nation, new immigrants endured many pressures and challenges. Religion can be an important part of a migrant’s personal identity, and religious communities can offer valued connections and relationships. During the migration process, religion can undergo significant changes as migrants travel across geographical and cultural gaps and as they face new opportunities or new constraints. For those migrants who are not religious, during this unsettling time, people might become sensitive to the "sacredness", accepting its guidance, and occasionally contemplating religious conversion. This research examines the role of faith and the church in supporting new Chinese immigrants from the perspective of the social function of Christianity, utilizing Chinese immigrants in New Zealand as a case study. Through participant observation in four Chinese churches and over seventy semi-structured interviews, this research illustrates how religion has provided them with a haven and how the church provides indispensable material, spiritual, and informational resources essential for their adaptation to life in New Zealand. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=migration%20and%20religion" title="migration and religion">migration and religion</a>, <a href="https://publications.waset.org/abstracts/search?q=overseas%20chinese" title=" overseas chinese"> overseas chinese</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20capital" title=" religious capital"> religious capital</a>, <a href="https://publications.waset.org/abstracts/search?q=christianity" title=" christianity"> christianity</a> </p> <a href="https://publications.waset.org/abstracts/173826/the-social-impact-of-religion-on-new-immigrants-a-case-study-of-christianity-among-chinese-immigrants-in-new-zealand" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/173826.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">81</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5888</span> Repositioning Religion as a Catalyst for Conflict Resolution in Nigeria </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Samuel%20A.%20Muyiwa">Samuel A. Muyiwa</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Religious chauvinism has attained an alarming status in Contemporary Nigerian society. Arguably, Nigeria is the largest economy and most populous nation in Africa with over 182 million people, the advantages offer by vibrant economy and high population have been sacrificed on the altar of religion. Tolerance, sacrifice, humility, compassion, love, justice, trustworthiness, dedication to the well-being of others, and unity are the universal spiritual principles that lie at the heart of any religion either Christianity or Islam even traditional. Whereas traditional religious practices foreground the beliefs, norms and ritual that are related to the sacred being God because of its quick and immediate consequence of its effect, the new-found religious sentiments have deviated from the norms, thus undermining cosmic harmony in Nigeria because of its long-time consequence of its effect. Religion, which is expected to accelerate growth and motivate people to develop spiritual nuances for the betterment of their communities, has, however occasioned conflict and violence in Nigeria socio-political cosmo. Therefore, this study examines the content of religion in the promotion of peace and unity and its contextual missing link in the promotion of conflict and violence in Nigeria. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=religion%20chauvinism" title="religion chauvinism">religion chauvinism</a>, <a href="https://publications.waset.org/abstracts/search?q=Nigeria" title=" Nigeria"> Nigeria</a>, <a href="https://publications.waset.org/abstracts/search?q=conflict" title=" conflict"> conflict</a>, <a href="https://publications.waset.org/abstracts/search?q=conflict%20resolution" title=" conflict resolution"> conflict resolution</a> </p> <a href="https://publications.waset.org/abstracts/68591/repositioning-religion-as-a-catalyst-for-conflict-resolution-in-nigeria" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/68591.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">318</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5887</span> The Relationship between Religious Orientation and Country Reputation</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sibel%20Aydogan">Sibel Aydogan</a>, <a href="https://publications.waset.org/abstracts/search?q=Ceyda%20Aysuna"> Ceyda Aysuna</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Religion is a social superstructure institution. Religious beliefs and practices are undeniable phenomena in the simplest and / or most complex societies and communities. All individuals in the society are not devout, but yet they are affected by religion one way or another. This study aims to identify the relationship between religion and country reputation. The uniqueness of the study lies in the fact that in the literature there is no study aimed to examine this relationship. Because of this reason the findings of the study can have important implications to fill this literature gap. Beyond examining this relationship, in the study also different religious oriented people’s opinions of country reputation was analyzed. The results of the analysis of data consisting of 985 respondents reveal that there is a significant relationship between religion and people’s opinions on country reputation. Another important finding of the study is people with different religious orientations have different opinions about a country’s reputation. The findings of the reputation may be important for people and organizations who are responsible for increasing a country’s reputation. Also the findings may shed light on country branding activities. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=religion" title="religion">religion</a>, <a href="https://publications.waset.org/abstracts/search?q=religiosity" title=" religiosity"> religiosity</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20orientation" title=" religious orientation"> religious orientation</a>, <a href="https://publications.waset.org/abstracts/search?q=country%20reputation" title=" country reputation"> country reputation</a>, <a href="https://publications.waset.org/abstracts/search?q=Turkey" title=" Turkey"> Turkey</a> </p> <a href="https://publications.waset.org/abstracts/19806/the-relationship-between-religious-orientation-and-country-reputation" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/19806.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">415</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5886</span> Secularism and Political Inclusion: Turkey in the 2000s</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Edgar%20Sar">Edgar Sar</a> </p> <p class="card-text"><strong>Abstract:</strong></p> For more than a decade, secularism’s compatibility with religion has been called into question. Particularly, secular states’ exclusionary practices were raised to prove that secularism is not necessary for democracy. Meanwhile, with the debut of Turkey’s Justice and Development Party (AKP) in 2002, Turkish state’s approach to religion has gradually changed. It is argued in that presentation that this change has led Turkey to a process of de-secularization, which refers to a considerable regress in state’s inclusionary and pluralist credentials. In this regard, this study both reflects on the relationship between secularism and democracy within the context of Turkish experience and analyses the consequences of the process of de-secularization of state in Turkey. To analyze Turkish state’s changing approach to religion and measure the de-secularization of the state, the connection between state and religion will be examined in three levels: ends, institutions, and law and policies. The presentation will indicate that Turkish state’s connection with religion in all three levels significantly weakened its secular credentials, which at the same time risked state’s commitment to neutrality, freedom of conscience and equality. In this regard, the change in Turkish state’s approach to religion throughout the 2000s, which this study refers to as the process of the de-secularization of the state, also brought about a process of de-democratization for Turkey. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=AKP" title="AKP">AKP</a>, <a href="https://publications.waset.org/abstracts/search?q=political%20inclusion" title=" political inclusion"> political inclusion</a>, <a href="https://publications.waset.org/abstracts/search?q=secularism" title=" secularism"> secularism</a>, <a href="https://publications.waset.org/abstracts/search?q=Turkey" title=" Turkey"> Turkey</a> </p> <a href="https://publications.waset.org/abstracts/49192/secularism-and-political-inclusion-turkey-in-the-2000s" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/49192.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">347</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5885</span> Towards a Critical Disentanglement of the ‘Religion’ Nexus in the Global East</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Daan%20F.%20Oostveen">Daan F. Oostveen</a> </p> <p class="card-text"><strong>Abstract:</strong></p> ‘Religion’ as a term is not native to the Global East. The concept ‘religion’ is both understood in its meaning of ‘religious traditions’, commonly referring to the ‘World Religions’ and in its adjective meaning ‘the religious’ or ‘religiosity’ as a separate domain of human culture, commonly contrasted to the secular. Though neither of these understandings are native to the historical worldviews of East Asia, their development in modern Western scholarship has had an enormous impact on the self-understanding of cultural diversity in the Global East as well. One example is the identification and therefore elevation to the status of World Religion of ‘Buddhism’ which connected formerly dispersed religious practices throughout the Global East and subsumed them under this powerful label. On the other hand, we see how popular religiosity, shamanism and hybrid cultural expressions have become excluded from genuine religion; this had an immense impact on the sense of legitimacy of these practices, which became sometimes labeled as superstition are rejected as magic. Our theoretical frameworks on religion in the Global East do not always consider the complex power dynamics between religious actors, both elites and lay expressions of religion in everyday life, governments and religious studies scholars. In order to get a clear image of how religiosity functions in the context of the Global East, we have to take into account these power dynamics. What is important in particular is the issue of religious identity or absence of religious identity. The self-understanding of religious actors in the Global East is often very different from what scholars of religion observe. Religious practice, from an etic perspective, is often unrelated to religious identification from an emic perspective. But we also witness the rise of Christian churches in the Global East, in which religious identity and belonging does play a pivotal role. Finally, religion in the Global East has since the beginning of the 20th Century been conceptualized as the ‘other’ or republicanism or Marxist-Maoist ideology. It is important not to deny the key role of colonial thinking in the process of religion formation in the Global East. In this paper, it is argued that religious realities constituted emerging as a result from our theory of religion, and that these religious realities in turn inform our theory. Therefore, the relationship between phenomenology of religion and theory of religion can never be disentangled. In fact, we have to acknowledge that our conceptualizations of religious diversity are always already influenced by our valuation of those cultural expressions that we have come to call ‘religious’. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=global%20east" title="global east">global east</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20belonging" title=" religious belonging"> religious belonging</a>, <a href="https://publications.waset.org/abstracts/search?q=secularity" title=" secularity"> secularity</a> </p> <a href="https://publications.waset.org/abstracts/99822/towards-a-critical-disentanglement-of-the-religion-nexus-in-the-global-east" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/99822.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">136</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5884</span> Complicity of Religion in Legalizing Corruption: Perspective from an Emerging Economy</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=S.%20Opadere%20Olaolu">S. Opadere Olaolu </a> </p> <p class="card-text"><strong>Abstract:</strong></p> Religion, as a belief-system, has been with humanity for a long time. It has been recognised to impact the lives of individuals, groups, and communities that hold it dear. Whether the impact is regarded as positive or not depends on the assessor. Thus, for reasons of likely subjectiveness, possible irrationality, and even outright deliberate abuse, most emerging economies seek to follow the pattern of separating the State from religion; yet it is certain that the influence of religion on the State is incontrovertible. Corruption, on the other hand, though difficult to define in precise terms, is clearly perceptible. It could manifest in very diverse ways, including the abuse of a position of trust for the gain of an individual, or of a group with shared ulterior motive. Religion has been perceived, among others, as a means to societal stability, marital stability, infusion of moral rectitude, and conscience with regards to right and wrong. In time past, credible and dependable characters reposed largely and almost exclusively with those bearing deep religious conviction. Even in the political circle, it was thought that the involvement of those committed to religion would bring about positive changes, for the benefit of the society at large. On the contrary, in recent times, religion has failed in these lofty expectations. The level of corruption in most developing economies, and the increase of religion seem to be advancing pari passu. For instance, religion has encroached into political space, and vice versa, without any differentiable posture to the issue of corruption. Worse still, religion appears to be aiding and abetting corruption, overtly and/or covertly. Therefore, this discourse examined from the Nigerian perspective—as a developing economy—, and from a multidisciplinary stand-point of Law and Religion, the issue of religion; secularism; corruption; romance of religion and politics; inability of religion to exemplify moral rectitude; indulgence of corruption by religion; and the need to keep religion in private sphere, with proper checks. The study employed primary and secondary sources of information. The primary sources included the Constitutions of the Federal Republic of Nigeria 1999, as amended; judicial decisions; and the Bible. The secondary sources comprised of information from books, journals, newspapers, magazines and Internet documents. Data obtained from these sources were subjected to content analysis. Findings of this study include the breach of constitutional provisions to keep religion out of State affairs; failure of religion to curb corruption; outright indulgence of corruption by religion; and religion having become a political tool. In conclusion, it is considered apposite still to keep the State out of religion, and to seek enforcement of the constitutional provisions in this respect. The stamp of legality placed on overt and covert corruption by religion should be removed by all means. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=corruption" title="corruption">corruption</a>, <a href="https://publications.waset.org/abstracts/search?q=complicity" title=" complicity"> complicity</a>, <a href="https://publications.waset.org/abstracts/search?q=legalizing" title=" legalizing"> legalizing</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a> </p> <a href="https://publications.waset.org/abstracts/25335/complicity-of-religion-in-legalizing-corruption-perspective-from-an-emerging-economy" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/25335.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">410</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5883</span> Towards an Eastern Philosophy of Religion: on the Contradictory Identity of Philosophy and Religion </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Carlo%20Cogliati">Carlo Cogliati</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The study of the relationship of philosophical reason with the religious domain has been very much a concern for many of the Western philosophical and theological traditions. In this essay, I will suggest a proposal for an Eastern philosophy of religion based on Nishida’s contradictory identity of the two: philosophy soku hi (is, and yes is not) religion. This will pose a challenge to the traditional Western contents and methods of the discipline. This paper aims to serve three purposes. First, I will critically assess Charlesworth’s typology of the relation between philosophy and religion in the West: philosophy as/for/against/about/after religion. I will also engage Harrison’s call for a global philosophy of religion(s) and argue that, although it expands the scope and the range of the questions to address, it is still Western in its method. Second, I will present Nishida’s logic of absolutely contradictory self-identity as the instrument to transcend the dichotomous pair of identity and contradiction: ‘A is A’ and ‘A is not A’. I will then explain how this ‘concrete’ logic of the East, as opposed to the ‘formal’ logic of the West, exhibits at best the bilateral dynamic relation between philosophy and religion. Even as Nishida argues for the non-separability of the two, he is also aware and committed to their mutual non-reducibility. Finally, I will outline the resulting new relation between God and creatures. Nishida in his philosophy soku hi religion replaces the traditional Western dualistic concept of God with the Eastern non-dualistic understanding of God as “neither transcendent nor immanent, and at the same time both transcendent and immanent.” God is therefore a self-identity of contradiction, nowhere and yet everywhere present in the world of creatures. God as absolute being is also absolute nothingness: the world of creatures is the expression of God’s absolute self-negation. The overreaching goal of this essay is to offer an alternative to traditional Western approaches to philosophy of religion based on Nishida’s logic of absolutely contradictory self-identity, as an example of philosophical and religious counter(influence). The resulting relationship between philosophy and religion calls for a revision of traditional concepts and methods. The outcome is not to reformulate the Eastern predilection to not sharply distinguish philosophical thought from religious enlightenment rather to bring together philosophy and religion in the place of identity and difference. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=basho" title="basho">basho</a>, <a href="https://publications.waset.org/abstracts/search?q=Nishida%20Kitaro" title=" Nishida Kitaro"> Nishida Kitaro</a>, <a href="https://publications.waset.org/abstracts/search?q=shukyotetsugaku" title=" shukyotetsugaku"> shukyotetsugaku</a>, <a href="https://publications.waset.org/abstracts/search?q=soku%20hi" title=" soku hi"> soku hi</a>, <a href="https://publications.waset.org/abstracts/search?q=zettai%20mujunteki%20jikodoitsu%20no%20ronri" title=" zettai mujunteki jikodoitsu no ronri"> zettai mujunteki jikodoitsu no ronri</a> </p> <a href="https://publications.waset.org/abstracts/132369/towards-an-eastern-philosophy-of-religion-on-the-contradictory-identity-of-philosophy-and-religion" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/132369.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">192</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5882</span> Indian Christian View of God: Exploring Its Trajectory in 20th Century</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=James%20Ponniah">James Ponniah</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Christianity is the largest religious tradition of the world. What makes Christianity a world religion is its characteristics of universality and particularity. Its universality and particularity are closely interrelated. Its university is realized and embodied in its particularities and its particularity is recognized and legitimized through its universality. This paper focuses on the dimension of the particularity of Christianity in that it looks at the particularized ideas and discourses of Christian thinking in India in the 20th century and pays attention to the differing shifts and new shades of meaning in Indian Christian notion of God. Drawing upon the writings of select Indian theologians such as Brahmabandhab Upadhyaya, Sundar Sing, A.J Appasamy, Raymond Panikkar, Amalorpavadass and George Soares Prabhhu, this paper delves into how the contexts—be it personal, political, historical or ecclesial—bear upon the way Indian theologians have conceived and constructed the notion of God in their work. Focusing upon how they responded to the signs of their time through their theological narratives, the paper argues that the religion of Christianity can sustain its universality only when it translates its key notions such as God into indigenous categories and local idioms and thus makes itself relevant to the people among whom it is spread. Monotheistic God of Christianity has to accommodate plurality of expressions if Christian idea God has to capture and convey everyone’s experience of God. The case of Indian Christianity then reveals that a monolithic world religion will be experienced and recognised as truly universal only when it sheds its homogeneity and assumes a heterogeneous portrait through the acquisition of local idioms. Allowing culturally diverse idioms to influence theological categories is not inconsequential to—‘accommodating differences and accepting diversities,’ an issue we encounter within and beyond religious domains in our contemporary times. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=concept%20of%20God" title="concept of God">concept of God</a>, <a href="https://publications.waset.org/abstracts/search?q=heterogeneity" title=" heterogeneity"> heterogeneity</a>, <a href="https://publications.waset.org/abstracts/search?q=Indian%20Christianity" title=" Indian Christianity"> Indian Christianity</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20categories" title=" indigenous categories"> indigenous categories</a> </p> <a href="https://publications.waset.org/abstracts/79213/indian-christian-view-of-god-exploring-its-trajectory-in-20th-century" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/79213.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">248</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5881</span> Ambiguity in Anti-conversion Laws in the Indian States – A Limitation to the Freedom of Religion Guaranteed under the Constitution of India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Roy%20Alex">Roy Alex</a>, <a href="https://publications.waset.org/abstracts/search?q=Dr.%20Shampa%20I%20Dev"> Dr. Shampa I Dev</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Abstract Nine out of twenty-eight states in India have enacted anti-conversion laws to regulate religious conversions by use of force, allurement, inducement, or fraudulent means. The vagueness of the definitions of the terms used in these laws makes them inconsistent with the provisions of the right to freedom of religion guaranteed by the Constitution. It is a critical question whether these laws protect the religious freedom of groups that are “vulnerable” to missionary inducements, or are they restricting the freedom of citizens to propagate their religion to others or change their religious identity? This article looks into the constitutionality of the anti-conversion laws passed in the Indian States and argues that these laws limit the freedom of religion guaranteed under Article 25 of the Constitution of India. The ambiguity in the anti-conversion laws passed in various states of India is brought out by critically analyzing multiple cases charged under anti-conversion laws. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Freedom%20of%20Religion" title="Freedom of Religion">Freedom of Religion</a>, <a href="https://publications.waset.org/abstracts/search?q=Anti-conversion%20Laws" title=" Anti-conversion Laws"> Anti-conversion Laws</a>, <a href="https://publications.waset.org/abstracts/search?q=allurement" title=" allurement"> allurement</a>, <a href="https://publications.waset.org/abstracts/search?q=inducement" title=" inducement"> inducement</a>, <a href="https://publications.waset.org/abstracts/search?q=and%20fraudulent%20means." title=" and fraudulent means."> and fraudulent means.</a> </p> <a href="https://publications.waset.org/abstracts/154609/ambiguity-in-anti-conversion-laws-in-the-indian-states-a-limitation-to-the-freedom-of-religion-guaranteed-under-the-constitution-of-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/154609.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">106</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5880</span> Sport and Religion, the Specificity of Polish Stadiums</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Michal%20Mazurkiewicz">Michal Mazurkiewicz</a> </p> <p class="card-text"><strong>Abstract:</strong></p> It would seem at first glance that sport and religion are totally separate spheres. Yet, as a matter of fact, sport exists in religion (for example, In the teachings of John Paul II) and religion exists in sport (not only in religious rituals of players and fans). In this paper, the author examining the specific behaviours of Polish football fans and players analyses the question of religion in sport, mostly football. Like in the case of other countries, football holds a special place in Polish sporting history which constitutes an interesting subject of scientific research. It is a great identity builder and it influences culture which manifests itself in many ways (films, music, literature, etc.). Football is definitely a fascinating and colourful discipline pervaded with miscellaneous phenomena worth analysing. The aim of the paper is to show the "religious" uniqueness of Polish football fandom –namely, religious choreographies, participation in masses and pilgrimages to the Jasna Gora Shrine in Częstochowa. The peculiar combination of sport and religion visible at the stadiums and during the pilgrimages is analysed by the author. This mixture definitely adds colour to Polish sport and makes it intriguing to people from other countries. Religious rituals of the players are also examined here. The methods of the research included: Observations of numerous matches, looking through sports books, newspapers and magazines, interviews with the fans. The conclusions corroborate the thesis that sport may be and often is an important element of sporting contests. The main reasons and justifications are given in this analysis. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=football" title="football">football</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=sport" title=" sport"> sport</a>, <a href="https://publications.waset.org/abstracts/search?q=colourful" title=" colourful"> colourful</a>, <a href="https://publications.waset.org/abstracts/search?q=newspapers" title=" newspapers "> newspapers </a> </p> <a href="https://publications.waset.org/abstracts/27665/sport-and-religion-the-specificity-of-polish-stadiums" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/27665.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">490</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5879</span> Religion, Health and Ageing: A Geroanthropological Study on Spiritual Dimensions of Well-Being among the Elderly Residing in Old Age Homes in Jallandher Punjab, India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=A.%20Rohit%20Kumar">A. Rohit Kumar</a>, <a href="https://publications.waset.org/abstracts/search?q=B.%20R.%20K.%20Pathak"> B. R. K. Pathak</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Background: Geroanthropology or the anthropology of ageing is a term which can be understood in terms of the anthropology of old age, old age within anthropology, and the anthropology of age. India is known as the land of spirituality and philosophy and is the birthplace of four major religions of the world namely Hinduasim, Buddhisim, Jainisim, and Sikhism. The most dominant religion in India today is Hinduism. About 80% of Indians are Hindus. Hinduism is a religion with a large number of Gods and Goddesses. Religion in India plays an important role at all life stages i.e. at birth, adulthood and particularly during old age. India is the second largest country in the world with 72 million elder persons above 60 years of age in 2001 as compared to china 127 million. The very concept of old age homes in India is new. The elderly people staying away from their homes, from their children or left to them is not considered to be a very happy situation. This paper deals with anthropology of ageing, religion and spirituality among the elderly residing in old age homes and tries to explain that how religion plays a vital role in the health of the elderly during old age. Methods: The data for the present paper was collected through both Qualitative and Quantitative methods. Old age homes located in Jallandher (Punjab) were selected for the present study. Age sixty was considered as a cut off age. Narratives, case studies were collected from 100 respondents residing in old age homes. The dominant religion in Punjab was found to be Sikhism and Hinduism while Jainism and Buddhism were found to be in minority. It was found that as one grows older the religiosity increases. Religiosity and sprituality was found to be directly proportional to ageing. Therefore religiosity and health were found to be connected. Results and Conclusion: Religion was found out to be a coping mechanism during ill health. The elderly living in old age homes were purposely selected for the study as the elderly in old age homes gets medical attention provided only by the old age home authorities. Moreover, the inmates in old age homes were of low socio-economic status couldn’t afford medical attention on their own. It was found that elderly who firmly believed in religion were found to be more satisfied with their health as compare to elderly who does not believe in religion at all. Belief in particular religion, God and godess had an impact on the health of the elderly. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ageing" title="ageing">ageing</a>, <a href="https://publications.waset.org/abstracts/search?q=geroanthropology" title=" geroanthropology"> geroanthropology</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a> </p> <a href="https://publications.waset.org/abstracts/30526/religion-health-and-ageing-a-geroanthropological-study-on-spiritual-dimensions-of-well-being-among-the-elderly-residing-in-old-age-homes-in-jallandher-punjab-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/30526.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">341</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5878</span> Keeping Education Non-Confessional While Teaching Children about Religion </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=T%C3%BCnde%20Pusk%C3%A1s">Tünde Puskás</a>, <a href="https://publications.waset.org/abstracts/search?q=Anita%20Andersson"> Anita Andersson</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study is part of a research project about whether religion is considered as part of Swedish cultural heritage in Swedish preschools. Our aim in this paper is to explore how a Swedish preschool balance between keeping the education non-confessional and at the same time teaching children about a particular tradition, Easter.The paper explores how in a Swedish preschool with a religious profile teachers balance between keeping education non-confessional and teaching about a tradition with religious roots. The point of departure for the theoretical frame of our study is that practical considerations in pedagogical situations are inherently dilemmatic. The dilemmas that are of interest for our study evolve around formalized, intellectual ideologies, such us multiculturalism and secularism that have an impact on everyday practice. Educational dilemmas may also arise in the intersections of the formalized ideology of non-confessionalism, prescribed in policy documents and the common sense understandings of what is included in what is understood as Swedish cultural heritage. In this paper, religion is treated as a human worldview that, similarly to secular ideologies, can be understood as a system of thought. We make use of Ninian Smart's theoretical framework according to which in modern Western world religious and secular ideologies, as human worldviews, can be studied from the same analytical framework. In order to be able to study the distinctive character of human worldviews Smart introduced a multi-dimensional model within which the different dimensions interact with each other in various ways and to different degrees. The data for this paper is drawn from fieldwork carried out in 2015-2016 in the form of video ethnography. The empirical material chosen consists of a video recording of a specific activity during which the preschool group took part in an Easter play performed in the local church. The analysis shows that the policy of non-confessionalism together with the idea that teaching covering religious issues must be purely informational leads in everyday practice to dilemmas about what is considered religious. At the same time what the adults actually do with religion fulfills six of seven dimensions common to religious traditions as outlined by Smart. What we can also conclude from the analysis is that whether it is religion or a cultural tradition that is thought through the performance the children watched in the church depends on how the concept of religion is defined. The analysis shows that the characters of the performance themselves understood religion as the doctrine of Jesus' resurrection from the dead. This narrow understanding of religion enabled them indirectly to teach about the traditions and narratives surrounding Easter while avoiding teaching religion as a belief system. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=non-confessional%20education" title="non-confessional education">non-confessional education</a>, <a href="https://publications.waset.org/abstracts/search?q=preschool" title=" preschool"> preschool</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=tradition" title=" tradition"> tradition</a> </p> <a href="https://publications.waset.org/abstracts/87129/keeping-education-non-confessional-while-teaching-children-about-religion" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/87129.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">159</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5877</span> A Content Analysis of the Introduction to the Philosophy of Religion Literature Published in the West between 1950-2010 in Terms of Definition, Method and Subjects</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Fatih%20Topalo%C4%9Flu">Fatih Topaloğlu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Although philosophy is inherently a theoretical and intellectual activity, it should not be denied that environmental conditions influence the formation and shaping of philosophical thought. In this context, it should be noted that the Philosophy of Religion has been influential in the debates in the West, especially since the beginning of the 20th century, and that this influence has dimensions that cannot be limited to academic or intellectual fields. The issues and problems that fall within the field of interest of Philosophy of Religion are followed with interest by a significant proportion of society through popular publications. Philosophy of Religion has its share in many social, economic, cultural, scientific, political and ethical developments. Philosophy of Religion, in the most general sense, can be defined as a philosophical approach to religion or a philosophical way of thinking and discussing religion. Philosophy of Religion tries to explain the epistemological foundations of concepts such as belief and faith that shape religious life by revealing their meaning for the individual. Thus, Philosophy of Religion tries to evaluate the effect of beliefs on the individual's values, judgments and behaviours with a comprehensive and critical eye. The Philosophy of Religion, which tries to create new solutions and perspectives by applying the methods of philosophy to religious problems, tries to solve these problems not by referring to the holy book or religious teachings but by logical proofs obtained through the possibilities of reason and evidence filtered through the filter of criticism. Although there is no standard method for doing Philosophy of Religion, it can be said that an approach that can be expressed as thinking about religion in a rational, objective, and consistent way is generally accepted. The evaluations made within the scope of Philosophy of Religion have two stages. The first is the definition stage, and the second is the evaluation stage. In the first stage, the data of different scientific disciplines, especially other religious sciences, are utilized to define the issues objectively. In the second stage, philosophical evaluations are made based on this foundation. During these evaluations, the issue of how the relationship between religion and philosophy should be established is extremely sensitive. The main thesis of this paper is that the Philosophy of Religion, as a branch of philosophy, has been affected by the conditions caused by the historical experience through which it has passed and has differentiated its subjects and the methods it uses to realize its philosophical acts over time under the influence of these conditions. This study will attempt to evaluate the validity of this study based on the "Introduction to Philosophy of Religion" literature, which we assume reflects this differentiation. As a result of this examination will aim to reach some factual conclusions about the nature of both philosophical and religious thought, to determine the phases that the Philosophy of Religion as a discipline has gone through since the day it emerged, and to investigate the possibilities of a holistic view of the field. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=content%20analysis" title="content analysis">content analysis</a>, <a href="https://publications.waset.org/abstracts/search?q=culture" title=" culture"> culture</a>, <a href="https://publications.waset.org/abstracts/search?q=history" title=" history"> history</a>, <a href="https://publications.waset.org/abstracts/search?q=philosophy%20of%20religion" title=" philosophy of religion"> philosophy of religion</a>, <a href="https://publications.waset.org/abstracts/search?q=method" title=" method"> method</a> </p> <a href="https://publications.waset.org/abstracts/182596/a-content-analysis-of-the-introduction-to-the-philosophy-of-religion-literature-published-in-the-west-between-1950-2010-in-terms-of-definition-method-and-subjects" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/182596.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">57</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5876</span> The Stage as Pulpit; Contemporary Practice of Theatre for Religion in Kenya</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Shikuku%20Emmanuel%20Tsikhungu">Shikuku Emmanuel Tsikhungu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Theatre and religion have enjoyed a symbiotic relationship from time immemorial, each transforming in different epochs and into different forms of practice but gaining from each other’s growth. Despite the fact that religion has more or less looked at the theatre and its dramatic rituals with distaste, the two human engagements have had dynamic and reciprocal relationships. In Kenya, there is an emerging innovation and transformation of theatre for religion in which churches and sects are consciously developing a youth wing that is vibrant in theatre practice. The imagination that youth and children derive pleasure and vibrancy in theatre has led to a lively competition among churches that is now creating a new form of theatre in Kenya. This has given rise to a practice in which art engages the religious not at the spiritual level but at the social-cultural level. Thus theatre is finding itself in sanctums that it had been banished; not for its own sake but as a tool for keeping the youth nearer the church if not the church This article analyses findings of a study carried out in December of 2017 among theatre festivals for the Catholic Church held in Kitui School, KituiCounty, and the Methodist Church of Kenya festival held in Ntemwene Church, Nkubu, Meru County, Kenya. One of the findings of interest was that while they were not theatres of religion nor religious theatres since they did not fuse the religious rituals with the dramatic rituals, the festivals never the less qualify as theatres for religion for they link the former to the latter. Secondly, while they claimed to be youth or children theatre festivals, they lacked youth-centredness nor child-centredness associated with such. Thirdly and most importantly the style of dramatic execution ranged from bibliodramatic to secular drama with Christian messages. Fourthly, by this stroke of acceptance in formerly forbidden sanctums, theatre is re-inventing itself back to its ‘old’ nature and function. It may be argued conclusively that this sprouting movement of theatre for religion may be comparable to the Jesuit Theatre fronted by Ignatius Loyola but clothed in modern African theatre practice. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=theatre" title="theatre">theatre</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=theatre%20for%20religion" title=" theatre for religion"> theatre for religion</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20constructs" title=" social constructs"> social constructs</a>, <a href="https://publications.waset.org/abstracts/search?q=socio-cultural" title=" socio-cultural"> socio-cultural</a> </p> <a href="https://publications.waset.org/abstracts/143465/the-stage-as-pulpit-contemporary-practice-of-theatre-for-religion-in-kenya" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/143465.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">209</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5875</span> From Protector to Violator: Assessing State's Role in Protecting Freedom of Religion in Indonesia</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Manotar%20Tampubolon">Manotar Tampubolon</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Indonesia is a country that upholds the law, human rights and religious freedom. The freedom that implied in various laws and constitution (Undang-undang 1945) is not necessarily applicable in practice of religious life. In one side, the state has a duty as protector and guarantor of freedom, on the other side, however, it turns into one of the actors of freedom violations of religion minority. State action that interferes freedom of religion is done in various ways both intentionally or negligently or not to perform its obligations in the enforcement of human rights (human rights due diligence). Besides the state, non-state actors such as religious organizations, individuals also become violators of the rights of religious freedom. This article will discuss two fundamental issues that interfere freedom of religion in Indonesia after democratic era. In addition, this article also discusses a comprehensive state policy that discriminates minority religions to manifest their faith. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=religious%20freedom" title="religious freedom">religious freedom</a>, <a href="https://publications.waset.org/abstracts/search?q=constitution" title=" constitution"> constitution</a>, <a href="https://publications.waset.org/abstracts/search?q=minority%20faith" title=" minority faith"> minority faith</a>, <a href="https://publications.waset.org/abstracts/search?q=state%20actor" title=" state actor"> state actor</a> </p> <a href="https://publications.waset.org/abstracts/64690/from-protector-to-violator-assessing-states-role-in-protecting-freedom-of-religion-in-indonesia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/64690.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">403</span> </span> </div> </div> <ul class="pagination"> <li class="page-item disabled"><span class="page-link">&lsaquo;</span></li> <li class="page-item active"><span class="page-link">1</span></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=local%20religion&page=2">2</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=local%20religion&page=3">3</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=local%20religion&page=4">4</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=local%20religion&page=5">5</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=local%20religion&page=6">6</a></li> <li class="page-item"><a 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