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waqf</title> <meta name="description" content="Search results for: religious waqf"> <meta name="keywords" content="religious waqf"> <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="religious waqf"> <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> 1014</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: religious waqf</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">984</span> Women's Religiosity as a Factor in the Persistence of Religious Traditions: Kazakhstan, the XX Century</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=G.%20Nadirova">G. Nadirova</a>, <a href="https://publications.waset.org/abstracts/search?q=B.%20Aktaulova"> B. Aktaulova</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The main question of the research is- how did the Kazakhs manage to keep their religious thinking in the period of active propaganda of Soviet atheism, for seventy years of struggle against religion with the involvement of the scientific worldview as the primary means of proving the absence of the divine nature and materiality of the world? Our hypothesis is that In case of Kazakhstan the conservative female religious consciousness seems to have been a factor that helped to preserve the “everyday” religiousness of Kazakhs, which was far from deep theological contents of Islam, but able to revive in a short time after the decennia of proclaimed atheism. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=woman" title="woman">woman</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20thinking" title=" religious thinking"> religious thinking</a>, <a href="https://publications.waset.org/abstracts/search?q=Kazakhstan" title=" Kazakhstan"> Kazakhstan</a>, <a href="https://publications.waset.org/abstracts/search?q=soviet%20ideology" title=" soviet ideology"> soviet ideology</a>, <a href="https://publications.waset.org/abstracts/search?q=rituals" title=" rituals"> rituals</a>, <a href="https://publications.waset.org/abstracts/search?q=family" title=" family"> family</a> </p> <a href="https://publications.waset.org/abstracts/3240/womens-religiosity-as-a-factor-in-the-persistence-of-religious-traditions-kazakhstan-the-xx-century" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/3240.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">214</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">983</span> The Relationship of Emotional Intelligence, Perceived Stress, Religious Coping with Psychological Distress among Afghan Students</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mustafa%20Jahanara">Mustafa Jahanara</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The aim of present research was to study of the relationship between emotional intelligence, perceived stress, positive religious coping with psychological distress to in a sample of undergraduate students in Polytechnic University in Kabul. One hundred and fifty-tow students (102 male, 50 female) were included in this study. All participants completed the Emotional Intelligence Scale (EIS), General Health Questionnaire (GHQ 12), Perceived Stress Scale (PSS-10), and the Brief RCOPE. The results revealed that EI was negatively associated with perceived stress and psychological distress. Also emotional intelligence was positively correlated with positive religious coping. Perceived stress was positive related with psychological distress and negatively correlated with positive religious coping. Eventually positive religious coping was significantly and negatively correlated with psychological distress. However, emotional intelligence and positive religious coping could influence on mental health. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=emotional%20intelligence" title="emotional intelligence">emotional intelligence</a>, <a href="https://publications.waset.org/abstracts/search?q=perceived%20stress" title=" perceived stress"> perceived stress</a>, <a href="https://publications.waset.org/abstracts/search?q=positive%20religious%20coping" title=" positive religious coping"> positive religious coping</a>, <a href="https://publications.waset.org/abstracts/search?q=psychological%20distress" title=" psychological distress"> psychological distress</a> </p> <a href="https://publications.waset.org/abstracts/11374/the-relationship-of-emotional-intelligence-perceived-stress-religious-coping-with-psychological-distress-among-afghan-students" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/11374.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">517</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">982</span> The Religious Economic Behavior of People in Dusit Province</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sivilai%20Jayankura">Sivilai Jayankura</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This research aims to study the religious economic behavior that effect the lifestyle of the people in Dusit area. The result shows that religious identity salience makes people increase contributions to public goods. Most of the Buddhism decrease contributions to public goods, expect others to contribute less to public goods, and become less risk averse. We find no evidence of religious identity salience effects on disutility of work effort, discount rates or generosity in life spending. Mostly the people like to make merit in the temple during special day of religion. The atmosphere in the temple leads the people like to travel and merit at the temple near their home. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Dusit%20province" title="Dusit province">Dusit province</a>, <a href="https://publications.waset.org/abstracts/search?q=identity" title=" identity"> identity</a>, <a href="https://publications.waset.org/abstracts/search?q=lifestyle" title=" lifestyle"> lifestyle</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20economic%20behavior" title=" religious economic behavior"> religious economic behavior</a> </p> <a href="https://publications.waset.org/abstracts/44645/the-religious-economic-behavior-of-people-in-dusit-province" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/44645.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">328</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">981</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">980</span> Reformed Curricula for the Religious Educational Institutions in Pakistan and the Muslim World</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hafiz%20Khubaib%20Ur%20Rehman%20Awan">Hafiz Khubaib Ur Rehman Awan</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Education used to play a central role in the formation and transfiguration of society since early times, owing in part to the centrality of scripture and its study in the human circles. According to the Islamic purpose of education, its pivotal contribution in the society is to produce a balanced growth of the entire persona of an individual through training the spirit, intellect, rational self, feelings, and bodily senses such that faith is infused into the whole personality. The purpose of this study is to attempt the exploration of the development of the Islamic religious curriculum in the Islamic world with an emphasis on Pakistan because this homeland came into existence under the name of Islam. This study persists of necessary historical background on the curricular reform of religious education in Pakistan and their impact on it and the suburban countries. However, the mainstay of this paper bases on reform in the religious education curriculum and the challenges faced by Pakistan and the Islamic world. Some suggestions are positioned at the end for areas of Islamic religious education and the improvement of Islamic curricular reform, especially in Pakistan and generally in Muslim countries. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=curricula" title="curricula">curricula</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20educational%20institutions" title=" religious educational institutions"> religious educational institutions</a>, <a href="https://publications.waset.org/abstracts/search?q=Pakistan" title=" Pakistan"> Pakistan</a>, <a href="https://publications.waset.org/abstracts/search?q=Muslim%20world" title=" Muslim world"> Muslim world</a>, <a href="https://publications.waset.org/abstracts/search?q=educational" title=" educational"> educational</a>, <a href="https://publications.waset.org/abstracts/search?q=religious" title=" religious "> religious </a>, <a href="https://publications.waset.org/abstracts/search?q=curricula" title=" curricula"> curricula</a> </p> <a href="https://publications.waset.org/abstracts/129676/reformed-curricula-for-the-religious-educational-institutions-in-pakistan-and-the-muslim-world" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/129676.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">135</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">979</span> Relationship of Religious Coping with Occupational Stress and the Quality of Working Life of Midwives in Maternity Hospitals in Zahedan</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Fatemeh%20Roostaee">Fatemeh Roostaee</a>, <a href="https://publications.waset.org/abstracts/search?q=Zahra%20Nikmanesh"> Zahra Nikmanesh</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study was done to investigate the role of religious coping components on occupational stress and the quality of working life of midwives. The method of study was descriptive-correlation. The sample was comprised of all midwives in maternity hospitals in Zahedan during 1393. Participants were selected through applying census method. The instruments of data collection were three questionnaires: the quality of working life, occupational stress, and religious opposition. For statistical analysis, Pearson correlation and step by step regression analysis methods were used. The results showed that there is a significant negative relationship between the component of religious activities (r=-0/454) and occupational stress, and regression analysis was also shown that the variable of religious activities has been explained 45% of occupational stress variable changes. The Pearson correlation test showed that there isn't any significant relationship between religious opposition components and the quality of life. Therefore, it is necessary to present essential trainings on (the field of) strengthening compatibility strategies and religious activities to reduce occupational stress. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=the%20quality%20of%20working%20life" title="the quality of working life">the quality of working life</a>, <a href="https://publications.waset.org/abstracts/search?q=occupational%20stress" title=" occupational stress"> occupational stress</a>, <a href="https://publications.waset.org/abstracts/search?q=religious" title=" religious"> religious</a>, <a href="https://publications.waset.org/abstracts/search?q=midwife" title=" midwife "> midwife </a> </p> <a href="https://publications.waset.org/abstracts/28559/relationship-of-religious-coping-with-occupational-stress-and-the-quality-of-working-life-of-midwives-in-maternity-hospitals-in-zahedan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/28559.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">581</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">978</span> Accounting as Economic and Religious Reality: Reveal Religious Values Through the Photographs in Annual Report of Islamic Bank</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Rahasanica%20Nariswari%20Pratiwi">Rahasanica Nariswari Pratiwi</a>, <a href="https://publications.waset.org/abstracts/search?q=Maulana%20Syaiful%20Haq"> Maulana Syaiful Haq</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The role of accounting in Islamic Banking is not only as economic reality but also as religious reality. Religious reality constructed by religious value in annual report of Islamic Bank. Thus, the purpose of this paper is to understand and analyze the existence of religious values by form of photographs in annual report, and to analyze the reason of religious values disclosure in annual report. Ontologically, this study is build on a belief that annual report is a communication media to show the ways Islamic Banks express adherence to sharia principle. The research has done by analyzing the photographs in annual report of Bank Syariah Mandiri (BSM), Bank Muamalat Indonesia (BMI), Bank Nasional Indonesia (BNI) Syariah, Bank Rakyat Indonesia (BRI) Syariah, and Bank Central Asia (BCA) Syariah in Indonesia. This study is qualitative research, was carried out within interpretive paradigm using semiotic approach. By employing semiotic analysis, this research showed that annual report of Islamic Bank in Indonesia contained religious value by the form of its photographs. The results of this study also show that photographs in annual report of Islamic Banks in this research contained religious values. Furthermore, this study concludes that Islamic banks actually expressed religious reality and make them different from the other bank’s annual report which focuses only on economic reality. This indicates Islamic Banks obidience existence about responsibility, not only to the stakeholders but also to the society and Allah. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islamic%20banking" title="Islamic banking">Islamic banking</a>, <a href="https://publications.waset.org/abstracts/search?q=semiotics" title=" semiotics"> semiotics</a>, <a href="https://publications.waset.org/abstracts/search?q=accounting" title=" accounting"> accounting</a>, <a href="https://publications.waset.org/abstracts/search?q=annual%20report" title=" annual report"> annual report</a> </p> <a href="https://publications.waset.org/abstracts/31430/accounting-as-economic-and-religious-reality-reveal-religious-values-through-the-photographs-in-annual-report-of-islamic-bank" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/31430.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">494</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">977</span> The Effect of Religious Tourist Motivation and Satisfaction on Behavioral Intention</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Tao%20Zhang">Tao Zhang</a>, <a href="https://publications.waset.org/abstracts/search?q=Nan%20Yan"> Nan Yan</a> </p> <p class="card-text"><strong>Abstract:</strong></p> In recent years, the Chaoshan area, a special place located in the southeast of Guangdong province in China, actively protects religious heritage and is developing religious tourism, which is attracting many expatriate Chinese who are coming back for travel and to worship. This paper discussed three questions. Firstly, what is the current situation about the different social background of tourists’ motivation, satisfaction and behavioral intention? Secondly, is there a relationship between the motivation, satisfaction and behavioral intention and the different social backgrounds of tourists? Thirdly, what is the relationship between religious tourists’ motivation, satisfaction and behavioral intention? The research methods use a combination of qualitative analysis and quantitative analysis. Qualitative analysis uses the method of observation and interviews. Convenient sampling technique was used for quantitative analysis. The study showed that the different social backgrounds of tourists’ forms diverse cognition and experiences about religious tourism, and their motivations, satisfaction and behavioral intention as tourists vary. Tourists’ motivation and satisfaction has a positive phase relation. Tourists’ motivation with satisfaction as the intervening variable also has a positive phase effect on tourists’ behavior intention. The result shows that religious tourists’ motivations include experiencing a religious atmosphere, and having a rest and recreation. The result also shows that religious tourists want to travel with their family members and friends. While traveling, religious tourists like to talk with Buddhist monks or nuns. Compared to other tourism types, religious tourists have higher expectations about temple environment, traveling experience, peripheral service and temple management. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=behavioral%20intension" title="behavioral intension">behavioral intension</a>, <a href="https://publications.waset.org/abstracts/search?q=motivation" title=" motivation"> motivation</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20tourism" title=" religious tourism"> religious tourism</a>, <a href="https://publications.waset.org/abstracts/search?q=satisfaction" title=" satisfaction"> satisfaction</a> </p> <a href="https://publications.waset.org/abstracts/52884/the-effect-of-religious-tourist-motivation-and-satisfaction-on-behavioral-intention" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/52884.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">320</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">976</span> Towards the Development of Islamic Accounting Standards for Baitulmal, Waqaf, and Zakat Transactions: Addressing Gaps for Enhanced Accountability</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=N.%20Farahin%20Ali">N. Farahin Ali</a>, <a href="https://publications.waset.org/abstracts/search?q=Naharriah%20Mohamed"> Naharriah Mohamed</a>, <a href="https://publications.waset.org/abstracts/search?q=Hafiz%20Majdi"> Hafiz Majdi</a>, <a href="https://publications.waset.org/abstracts/search?q=Fathiyyah"> Fathiyyah</a>, <a href="https://publications.waset.org/abstracts/search?q=Fadliana%20Saman"> Fadliana Saman</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper investigates the imperative for developing Islamic accounting standards tailored to Baitulmal, waqaf, and zakat transactions, with the goal of strengthening accountability and transparency in financial reporting. Current financial reporting frameworks in Malaysia—namely, the Malaysian Financial Reporting Standards (MFRS) and Malaysian Private Entities Reporting Standards (MPERS)—are designed predominantly for conventional financial transactions and fail to fully capture the Shariah-specific nature of these religious funds. The objective of this study is to critically examine the discrepancies between these conventional reporting standards and the requirements of Shariah-compliant financial transactions, specifically for Baitulmal, waqaf, and zakat. This research adopts a qualitative methodology, utilizing case studies from four different State Islamic Religious Councils to explore the current reporting practices. The findings reveal significant gaps between the conventional frameworks and the specific needs of Shariah-compliant accounting, leading to off-balance-sheet reporting of certain transactions and inconsistencies in financial disclosures across different states. These disparities undermine both the comparability and integrity of the financial reports, raising critical concerns regarding transparency and governance. The broader implications of this study underscore the necessity for a unified Islamic accounting standard that would align more closely with Shariah principles. Such a standard would not only enhance the disclosure and presentation of baitulmal, waqaf, and zakat transactions, but also improve decision-making processes, thereby fostering greater accountability and trust in the management of these Islamic funds. This paper advocates for a concerted effort to bridge the existing gap, ensuring that the distinctive characteristics of Islamic charitable funds are appropriately reflected in the financial reporting process. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=islamic%20accounting" title="islamic accounting">islamic accounting</a>, <a href="https://publications.waset.org/abstracts/search?q=waqf" title=" waqf"> waqf</a>, <a href="https://publications.waset.org/abstracts/search?q=zakat" title=" zakat"> zakat</a>, <a href="https://publications.waset.org/abstracts/search?q=islamic%20finance" title=" islamic finance"> islamic finance</a> </p> <a href="https://publications.waset.org/abstracts/193599/towards-the-development-of-islamic-accounting-standards-for-baitulmal-waqaf-and-zakat-transactions-addressing-gaps-for-enhanced-accountability" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/193599.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">13</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">975</span> Visualization of Taiwan's Religious Social Networking Sites</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Jia-Jane%20Shuai">Jia-Jane Shuai</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Purpose of this research aims to improve understanding of the nature of online religion by examining the religious social websites. What motivates individual users to use the online religious social websites, and which factors affect those motivations. We survey various online religious social websites provided by different religions, especially the Taiwanese folk religion. Based on the theory of the Content Analysis and Social Network Analysis, religious social websites and religious web activities are examined. This research examined the folk religion websites’ presentation and contents that promote the religious use of the Internet in Taiwan. The difference among different religions and religious websites also be compared. First, this study used keywords to examine what types of messages gained the most clicks of “Like”, “Share” and comments on Facebook. Dividing the messages into four media types, namely, text, link, video, and photo, reveal which category receive more likes and comments than the others. Meanwhile, this study analyzed the five dialogic principles of religious websites accessed from mobile phones and also assessed their mobile readiness. Using the five principles of dialogic theory as a basis, do a general survey on the websites with elements of online religion. Second, the project analyzed the characteristics of Taiwanese participants for online religious activities. Grounded by social network analysis and text mining, this study comparatively explores the network structure, interaction pattern, and geographic distribution of users involved in communication networks of the folk religion in social websites and mobile sites. We studied the linkage preference of different religious groups. The difference among different religions and religious websites also be compared. We examined the reasons for the success of these websites, as well as reasons why young users accept new religious media. The outcome of the research will be useful for online religious service providers and non-profit organizations to manage social websites and internet marketing. <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=online%20religion" title=" online religion"> online religion</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20network%20analysis" title=" social network analysis"> social network analysis</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20websites" title=" social websites"> social websites</a> </p> <a href="https://publications.waset.org/abstracts/85126/visualization-of-taiwans-religious-social-networking-sites" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/85126.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">167</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">974</span> Heterogeneity of Thinking: Religious Beliefs and Logical Concepts</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Alisa%20Rekunova">Alisa Rekunova</a> </p> <p class="card-text"><strong>Abstract:</strong></p> According to the theory of word meaning structure developed by Lev Vygotsky (and later modified by Aaro Toomela), there are several levels of thought: sensory-based concepts, situation concepts, logical concepts, and structural-systemic concepts. There are differences between people who have relatively easy access to logical thought compared to those who mostly tend to think in everyday concepts. Religious beliefs are connected with unprovable concepts (Christian Jesus’s ascension or Pagan energy) that cannot be non-controversially related to scientific concepts. However, many scientists in the research are believers of some kinds. Religious views can be different: there are believers, non-believers (atheists), and undecided (we can call them agnostics). Some of the respondents say that scientific or professional and religious spheres do not overlap. Therefore, we can assume they do not see any conflict. Some of them, on the contrary, hesitate to answer and we can conclude they see the conflicts, but they do not want (or do not believe they are able to) to solve it. Finally, the third category of respondents says that religious beliefs and scientific concepts cannot coexist in the human mind. It can be expected that the third category of respondents should have higher education (or even work in the scientific field) but many scientists in the research answer that religious and scientific spheres do not overlap. Therefore, there are other things besides the level of education that is connected with resolving conflicts. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=conflicts%20in%20thinking" title="conflicts in thinking">conflicts in thinking</a>, <a href="https://publications.waset.org/abstracts/search?q=cultural-historical%20psychology" title=" cultural-historical psychology"> cultural-historical psychology</a>, <a href="https://publications.waset.org/abstracts/search?q=heterogeneity%20of%20thinking" title=" heterogeneity of thinking"> heterogeneity of thinking</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20thinking" title=" religious thinking"> religious thinking</a> </p> <a href="https://publications.waset.org/abstracts/107622/heterogeneity-of-thinking-religious-beliefs-and-logical-concepts" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/107622.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">150</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">973</span> Teaching English Language through Religious English Literature</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Smriti%20Mary%20Gupta">Smriti Mary Gupta</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This article intends to show how literature may be used in language classes to develop student’s knowledge of English. First, we examine the evolution of literature in the language classroom, then we give account of some reasons that justify its use in language classes, of the role of reading in language development, and of the way poetry is treated in the ESL classroom. This paper aims to emphasize the use of literature as a popular tool to teach language skills (i.e. reading, writing, listening and speaking), language areas (i.e. vocabulary, grammar and pronunciation) as well as moral teachings, which is the necessity in present time. Reason for using religious literary texts in foreign language classroom and main criteria for selecting suitable religious literary texts in foreign language classes are stressed so as to make the reader familiar with the underlying reasons and criteria for language teachers, using and selecting religious literary texts. Moreover, religious literature and teaching of language skills, benefits the different genres of religious literature (i.e. poetry, fiction and drama), and also gaining knowledge of a particular religion through language teaching but some problems had been observed by language teachers within the area of English through religious literature (i.e. lack of preparation in the area of literature teaching in TESL/TEFL programs, absence of clarity in objectives defining the role of literature in ESL/EFL), language teachers not having the background, training and appropriate knowledge in religious literature, lack of pedagogically-designed teaching material that can be used by language teachers in a classroom. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=religious%20literature" title="religious literature">religious literature</a>, <a href="https://publications.waset.org/abstracts/search?q=teaching%20literature" title=" teaching literature"> teaching literature</a>, <a href="https://publications.waset.org/abstracts/search?q=teaching%20of%20language%20skills" title=" teaching of language skills"> teaching of language skills</a>, <a href="https://publications.waset.org/abstracts/search?q=foreign%20language%20teaching" title=" foreign language teaching"> foreign language teaching</a>, <a href="https://publications.waset.org/abstracts/search?q=literary%20competence" title=" literary competence"> literary competence</a> </p> <a href="https://publications.waset.org/abstracts/36840/teaching-english-language-through-religious-english-literature" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/36840.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">525</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">972</span> The Lightener of Love, the World Peace </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Abdul%20Razzaq%20Azad">Abdul Razzaq Azad</a>, <a href="https://publications.waset.org/abstracts/search?q=Muhammad%20Asad%20Razzaq"> Muhammad Asad Razzaq</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The current study reveals that Muslim society losing their basics concepts of courtesy which are the part of Islam. It is known that Muslims played a key role for providing piece in society throughout the history. Humanities always accept the changes through time, ideologies, ethics and traditions, various religious changes, culture, social behaviors and social problems, attitudes, political situations, literature, historical stress, economic clashes, wars and daily routine’s life. It also observed that religious people have their mind set due to their different religious teachings. All the religions have their different religious teachings which have different approaches for their followers. All the religions have same lesson of peace and prosperity. After 09/11 the entire scenario changed, even tried to connect terrorism and extremism with Islam and Muslims. It created a gap among religions and there was not attempt to use for reducing that gap. There were many meetings called at different places of religious scholars in different countries, but not able to get acceptable results. It also created a gap within the country in different religious sects. In the last 15 years there were14000 people have been killed from different religious incidents and even in different sects’ activities. The current study based on survey from 25 Imams and 10 Khatibs from South Punjab. The results show that they knew the word interfaith harmony and the role of Imams and Khatibs for peace in the inter-religious societies. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam" title="Islam">Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=peace%20religion" title=" peace religion"> peace religion</a>, <a href="https://publications.waset.org/abstracts/search?q=terrorism" title=" terrorism"> terrorism</a>, <a href="https://publications.waset.org/abstracts/search?q=extremism" title=" extremism"> extremism</a>, <a href="https://publications.waset.org/abstracts/search?q=freedom" title=" freedom"> freedom</a>, <a href="https://publications.waset.org/abstracts/search?q=peace" title=" peace"> peace</a>, <a href="https://publications.waset.org/abstracts/search?q=prosperity%20and%20society" title=" prosperity and society"> prosperity and society</a> </p> <a href="https://publications.waset.org/abstracts/24390/the-lightener-of-love-the-world-peace" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/24390.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">495</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">971</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">970</span> Study of Religious Women's Acceptance of Religious Women Bloggers on Instagram</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ali%20Momeni">Ali Momeni</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Visual media has had a significant impact on the mental structure and behaviors of humanity. One interactive platform that has played a major role in this is Instagram. In Islamic countries, particularly Iran, many Muslims have embraced this interactive media platform for various reasons. Instagram has also provided an opportunity for individuals to become famous and gain micro-celebrity status through its semi-algorithmic features. A notable group of Iranian women who have gained fame through Instagram are religious Muslim women who have transitioned into bloggers. These Iranian religious women bloggers (IRWB) have garnered a large following by showcasing different models of hijab and their private lives. This research aims to qualitatively study the representation of femininity and religiosity of these women. The main question addressed in this study is the acceptance of Instagram activity by IRWB among religious women. Drawing on concepts such as 'The Society of the Spectacle' and 'Celebrity Online', this study utilized the netnography method to analyze 14 pages of IRWB. Data was collected in two phases, with the first phase involving the analysis of religious women's comments on posts related to these themes. The second phase included interviews with religious women students who view or follow these pages. A total of 120 comments and 14 interviews were thematically analyzed. The results revealed that the reception of these pages by religious women fell into four main themes: the spectacle of femininity, the commercialization of religiosity, the distortion of Islam, and the construction of religiosity and femininity. Ultimately, religious women did not find these pages to be reflective of their own experiences of female and religious life. <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=bloggers" title=" bloggers"> bloggers</a>, <a href="https://publications.waset.org/abstracts/search?q=instagram" title=" instagram"> instagram</a>, <a href="https://publications.waset.org/abstracts/search?q=IRWB" title=" IRWB"> IRWB</a>, <a href="https://publications.waset.org/abstracts/search?q=reception." title=" reception."> reception.</a> </p> <a href="https://publications.waset.org/abstracts/177126/study-of-religious-womens-acceptance-of-religious-women-bloggers-on-instagram" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/177126.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">75</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">969</span> Ethno-Religious Conflicts In Nigeria; Implications for National Security</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Samuel%20Onyekachi%20Chidi">Samuel Onyekachi Chidi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Nigeria today faces more internal threats stemming from ethnic and religious conflicts than external sources. This article seeks to examine the ethno-religious conflicts in Nigeria from 2015 to 2021 and their impact on national security. The research was guided by six objectives. The theoretical framework adopted for this study is Structural Conflict Theory, which provides an adequate explanation, a predictive rationale for the frequent occurrence of ethno-religious conflicts and a tendency to provide the necessary insight for their resolution. The results of the study revealed that there is a strong relationship between ethnicity, religion, conflict and national security and that the ethno-religious conflicts experienced in Nigeria have gross implications for national security. The study recommends that the secularity of the Nigerian state be restored and preserved and that the state of origin be removed and replaced by the state of residence in all our national documents, as this will reduce ethnic identity, which is in opposition to nationalism. Religious leaders, traditional rulers, the media and other stakeholders should support the government in its fight to reduce ethno-religious conflict by sensitizing its youth, preaching unity and peaceful coexistence, and discouraging the use of violence as a means of settling disputes between groups and individuals. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ethnicity" title="ethnicity">ethnicity</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=conflict" title=" conflict"> conflict</a>, <a href="https://publications.waset.org/abstracts/search?q=national%20security" title=" national security"> national security</a> </p> <a href="https://publications.waset.org/abstracts/168654/ethno-religious-conflicts-in-nigeria-implications-for-national-security" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/168654.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">76</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">968</span> True Religious Piety and Its Social Implications an Analysis of Calvin’s Thought</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Philip%20Tachin">Philip Tachin</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Despite the positive contributions that religion has impacted human society, religious discrimination and violence also have been growing globally with extreme negative effects on human life and social relationships. Believers in religious extremism are motivated by a sense of exhibiting true religious piety in which case they do not only withhold their practical benevolence from those who do not belong to their faith but they even seek the elimination of other adherents from human existence. This phenomenon has a very high magnitude in Nigeria over the years, which deserves more research for the purpose of finding sustainable solutions to the problem. Calvin believed that true religious piety must, among other things, be categorized in personal and corporate positive social actions that esteem human needs irrespective of ethnic, ideological and belief differences. It is therefore appropriate to pose the following questions: Should true religious piety be seen in terms of how the actions of adherents positively impact human society? Could Calvin’s idea on this issue be very significant and helpful in the context of the Nigerian situation? In answering these questions, this research will limit its investigation to Calvin’s Institutes and some of his Commentaries. The goal of this research is to offer an instructive orientation to the readers that will help in building a more tolerable, peaceful, and a free and virtuous society. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Calvin" title="Calvin">Calvin</a>, <a href="https://publications.waset.org/abstracts/search?q=human%20good" title=" human good"> human good</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20piety" title=" religious piety"> religious piety</a>, <a href="https://publications.waset.org/abstracts/search?q=virtuous%20society" title=" virtuous society "> virtuous society </a> </p> <a href="https://publications.waset.org/abstracts/24351/true-religious-piety-and-its-social-implications-an-analysis-of-calvins-thought" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/24351.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">279</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">967</span> Difference and Haeccities: On the Religious Foundations of Deleuze’s Philosophy of Difference</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Tony%20See">Tony See</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Although much has been devoted to Deleuze’s ethics of difference, relatively little has been focused on how his political perspective is informed by his appropriation of religious ideas and theological concepts. The bulk of the scholarly works have examined his political views with the assumption that they have little or nothing to do with his ideas of religions at all. This is in spite of the fact that Deleuze has drawn heavily from religious and theological thinkers such as Duns Scotus, Spinoza and Nietzsche. This dimension can also be traced in Deleuze’s later works, when he collaborated with Felix Guattari in creating an anti-Oedipal philosophy of difference after May 68. This paper seeks to reverse the tendency in contemporary scholarship ignore Deleuze’s ‘religious’ framework in his understanding of the ethical and the political. Towards this aim, we will refer to key texts in Deleuze’s corpus such as Expressionism in Philosophy, A Thousand Plateaus and others. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=difference" title="difference">difference</a>, <a href="https://publications.waset.org/abstracts/search?q=haeccities" title=" haeccities"> haeccities</a>, <a href="https://publications.waset.org/abstracts/search?q=identity" title=" identity"> identity</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=theology" title=" theology"> theology</a> </p> <a href="https://publications.waset.org/abstracts/37777/difference-and-haeccities-on-the-religious-foundations-of-deleuzes-philosophy-of-difference" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/37777.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">354</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">966</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> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">965</span> Teaching Religious Education: The Ethics and Religious Culture Program as Case Study for Social Change</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sabrina%20N.%20Jafralie">Sabrina N. Jafralie</a>, <a href="https://publications.waset.org/abstracts/search?q=Arzina%20Zaver"> Arzina Zaver</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Responding to religious diversity and the need for social change, the Ethics and Religious Culture (ERC) Program was introduced as a mandatory subject for all students in Quebec, Canada. Now that the Quebec provincial government has announced the end of the ERC program, it time to discuss and assess both challenges and successes in it's implementation especially its impact on social change. Though many studies have been written around the wider concepts of religious education and religious literacy in the public system, few studies have included voices from educators. Jafralie and Zaver's qualitative research study examines the potentials and struggles of the ERC Program, and by doing so, raise important considerations around the effective teaching of. The findings point to several consistent themes that teachers grapple with in regards to curriculum and pedagogy and highlights that in-service teachers are not thoroughly prepared to teach about ethics and religion, nor are teacher education programs effectively preparing pre-service teachers entering the field to deal with the complexities of teaching about religion or social change in their classrooms. The authors suggest avenues in which teacher education for teachers can look like in order for students and teachers to engage meaningfully with religious diversity and be agents of social change. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Pedagogy" title="Pedagogy">Pedagogy</a>, <a href="https://publications.waset.org/abstracts/search?q=Professional%20Development" title=" Professional Development"> Professional Development</a>, <a href="https://publications.waset.org/abstracts/search?q=Quebec" title=" Quebec"> Quebec</a>, <a href="https://publications.waset.org/abstracts/search?q=Teaching" title=" Teaching "> Teaching </a> </p> <a href="https://publications.waset.org/abstracts/122948/teaching-religious-education-the-ethics-and-religious-culture-program-as-case-study-for-social-change" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/122948.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">144</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">964</span> Concept and Implementation of Religious Tourism as a City Icon; Case Study: Golden Dome Mosque in Depok, Indonesia</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Azhari%20Fauzan">Azhari Fauzan</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Dian Al Mahri Mosque or more known as Golden Dome Mosque is one of the biggest mosques in Southeast Asia which located in Depok, West Java Province, Indonesia. Instead of a place for praying, this beautiful Mosque is also becoming an icon of Depok for religious tourism destination. The purpose of this study is to understand the concept and objective of religious tourism, also how to be implemented as an icon of the city. As a qualitative method, the data was collected by direct interview with three of the most influential persons: K. H. Amirudin Said S. Q. MA as a Manager of the Mosque, K. H. Dr. Mohammad Idris, MA as a Major of Depok, and Mulyamto as a Head of Tourism Department of Depok. As a result, Golden Dome Mosque involves three integrated aspects (social, economic, and cultural) which can be implemented to evaluate their daily activities and services in order to define themselves as a religious tourism destination. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=city%20icon" title="city icon">city icon</a>, <a href="https://publications.waset.org/abstracts/search?q=golden%20mosque" title=" golden mosque"> golden mosque</a>, <a href="https://publications.waset.org/abstracts/search?q=Muslim%20Indonesia" title=" Muslim Indonesia"> Muslim Indonesia</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20tourism" title=" religious tourism"> religious tourism</a> </p> <a href="https://publications.waset.org/abstracts/74714/concept-and-implementation-of-religious-tourism-as-a-city-icon-case-study-golden-dome-mosque-in-depok-indonesia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/74714.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">311</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">963</span> Relationship Between Family Factors and Tendency to Addiction</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Farzaneh%20Golshekoh">Farzaneh Golshekoh</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The aim of this study was to examine the relationship between religious beliefs, family responsibility and emotional atmosphere with a tendency to addiction in high school female students in Ahwaz. The sample consisted of 250 students who were selected by cluster random sampling from among all high school female students in Ahvaz. Measuring tools were Iranian tendency towards addiction (IAPS), responsibility California Psychological Inventory (CPI), emotional family atmosphere (AFC) and religious beliefs. The simple correlation coefficient at α=0/05 showed that there is a significant negative relationship between religious beliefs, family responsibility and emotional atmosphere with a tendency to abuse female students. The regression analysis showed that the variables of the emotional atmosphere of the family and religious beliefs as predictors of female students have a tendency to addiction. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=emotional%20atmosphere" title="emotional atmosphere">emotional atmosphere</a>, <a href="https://publications.waset.org/abstracts/search?q=family%20responsibility" title=" family responsibility"> family responsibility</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20beliefs" title=" religious beliefs"> religious beliefs</a>, <a href="https://publications.waset.org/abstracts/search?q=tendency%20to%20addiction" title=" tendency to addiction"> tendency to addiction</a> </p> <a href="https://publications.waset.org/abstracts/41504/relationship-between-family-factors-and-tendency-to-addiction" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/41504.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">435</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">962</span> A Corpus-Based Study of Subtitling Religious Words into Arabic</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Yousef%20Sahari">Yousef Sahari</a>, <a href="https://publications.waset.org/abstracts/search?q=Eisa%20Asiri"> Eisa Asiri</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Hollywood films are produced in an open and liberal context, and when subtitling for a more conservative and closed society such as an Arabic society, religious words can pose a thorny challenge for subtitlers. Using a corpus of 90 Hollywood films released between 2000 and 2018 and applying insights from Descriptive Translation Studies (Toury, 1995, 2012) and the dichotomy of domestication and foreignization, this paper investigates three main research questions: (1) What are the dominant religious terms and functions in the English subtitles? (2) What are the dominant translation strategies used in the translation of religious words? (3) Do these strategies tend to be SL-oriented or TL-oriented (domesticating or foreignising)? To answer the research questions above, a quantitative and qualitative analysis of the corpus is conducted, in which the researcher adopts a self-designed, parallel, aligned corpus of ninety films and their Arabic subtitles. A quantitative analysis is performed to compare the frequencies and distribution of religious words, their functions, and the translation strategies employed by the subtitlers of ninety films, with the aim of identifying similarities or differences in addition to identifying the impact of functions of religious terms on the use of subtitling strategies. Based on the quantitative analysis, a qualitative analysis is performed to identify any translational patterns in Arabic translations of religious words and the possible reasons for subtitlers’ choices. The results show that the function of religious words has a strong influence on the choice of subtitling strategies. Also, it is found that foreignization strategies are applied in about two-thirds of the total occurrences of religious words. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=religious%20terms" title="religious terms">religious terms</a>, <a href="https://publications.waset.org/abstracts/search?q=subtitling" title=" subtitling"> subtitling</a>, <a href="https://publications.waset.org/abstracts/search?q=audiovisual%20translation" title=" audiovisual translation"> audiovisual translation</a>, <a href="https://publications.waset.org/abstracts/search?q=modern%20standard%20arabic" title=" modern standard arabic"> modern standard arabic</a>, <a href="https://publications.waset.org/abstracts/search?q=subtitling%20strategies" title=" subtitling strategies"> subtitling strategies</a>, <a href="https://publications.waset.org/abstracts/search?q=english-arabic%20subtitling" title=" english-arabic subtitling"> english-arabic subtitling</a> </p> <a href="https://publications.waset.org/abstracts/153911/a-corpus-based-study-of-subtitling-religious-words-into-arabic" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/153911.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">166</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">961</span> The Challenges of Hyper-Textual Learning Approach for Religious Education</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Elham%20Shirvani%E2%80%93Ghadikolaei">Elham Shirvani–Ghadikolaei</a>, <a href="https://publications.waset.org/abstracts/search?q=Seyed%20Mahdi%20Sajjadi"> Seyed Mahdi Sajjadi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> State of the art technology has the tremendous impact on our life, in this situation education system have been influenced as well as. In this paper, tried to compare two space of learning text and hypertext with each other, and some challenges of using hypertext in religious education. Regarding the fact that, hypertext is an undeniable part of learning in this world and it has highly beneficial for the education process from class to office and home. In this paper tried to solve this question: the consequences and challenges of applying hypertext in religious education. Also, the consequences of this survey demonstrate the role of curriculum designer and planner of education to solve this problem. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hyper-textual" title="Hyper-textual">Hyper-textual</a>, <a href="https://publications.waset.org/abstracts/search?q=learning" title=" learning"> learning</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20education" title=" religious education"> religious education</a>, <a href="https://publications.waset.org/abstracts/search?q=learning%20text" title=" learning text"> learning text</a> </p> <a href="https://publications.waset.org/abstracts/60101/the-challenges-of-hyper-textual-learning-approach-for-religious-education" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/60101.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">312</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">960</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">959</span> Changes in Religious Belief after Flood Disasters</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sapora%20Sipon">Sapora Sipon</a>, <a href="https://publications.waset.org/abstracts/search?q=Mohd%20Fo%E2%80%99ad%20Sakdan"> Mohd Fo’ad Sakdan</a>, <a href="https://publications.waset.org/abstracts/search?q=Che%20Su%20Mustaffa"> Che Su Mustaffa</a>, <a href="https://publications.waset.org/abstracts/search?q=Najib%20Ahmad%20Marzuki"> Najib Ahmad Marzuki</a>, <a href="https://publications.waset.org/abstracts/search?q=Mohamad%20Sukeri%20Khalid"> Mohamad Sukeri Khalid</a>, <a href="https://publications.waset.org/abstracts/search?q=Mohd%20Taib%20Ariffin"> Mohd Taib Ariffin</a>, <a href="https://publications.waset.org/abstracts/search?q=Husni%20Mohd%20Radzi"> Husni Mohd Radzi</a>, <a href="https://publications.waset.org/abstracts/search?q=Salhah%20Abdullah"> Salhah Abdullah </a> </p> <p class="card-text"><strong>Abstract:</strong></p> Flood disasters occur throughout the world including Malaysia. The major flood disaster that hit Malaysia in the 2014-2015 episodes proved the psychosocial and mental health consequences such as vivid images of destruction, upheaval, death and loss of lives. Flood, flood survivors reported that flood has changed one looks at their religious belief. The main objective of this paper is to investigate the changes in religious belief after the 2014-2015 Malaysia flood disaster. The total population of 1300 respondents who experienced the 2014-2015 Malaysia flood were surveyed a month after the disaster. The questionnaires were used to measure religiosity and stress. The results provide compelling evidence that religion played an important role in the lives of Malaysia flood disasters’ survivor where more than half of the respondents (>75%) experiencing the strengthening of their religious belief. It was also reported the victims’ strengthening of their religious belief proved to be a powerful factor in reducing stress in the aftermath of the flood. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=religious%20belief" title="religious belief">religious belief</a>, <a href="https://publications.waset.org/abstracts/search?q=flood%20disaster" title=" flood disaster"> flood disaster</a>, <a href="https://publications.waset.org/abstracts/search?q=humanity" title=" humanity"> humanity</a>, <a href="https://publications.waset.org/abstracts/search?q=society" title=" society"> society</a> </p> <a href="https://publications.waset.org/abstracts/30104/changes-in-religious-belief-after-flood-disasters" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/30104.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">407</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">958</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">957</span> Enactments of Global Citizenship Education: Social Justice in Public Spheres of Education </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sabrina%20Jafralie">Sabrina Jafralie </a> </p> <p class="card-text"><strong>Abstract:</strong></p> This proposed chapter explains how civic religious literacy is a means to promote social justice in Canada. It will first present the specific conception of global citizenship education that will undergird the discussion in the chapter. Then, it will offer a conception of civic religious literacy that explains how it promotes social justice as a form of global citizenship education. To illustrate this point, I will list specific examples of social and political inequities in Canada, such as hate crime statistics from 2013-2018 across the country and in specific provinces and cities. I will also highlight different types of discrimination, such as that towards religious minorities, Indigenous peoples, and those that conflate race and religion, and other intersections of identity that civic religious literacy can address. To conclude this initial section of the chapter, I will cite international studies that discuss religious literacy as a means to promote characteristics and aims of global citizenship education. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Civic%20Literacy" title="Civic Literacy">Civic Literacy</a>, <a href="https://publications.waset.org/abstracts/search?q=Pedagogy" title=" Pedagogy"> Pedagogy</a>, <a href="https://publications.waset.org/abstracts/search?q=Quebec" title=" Quebec"> Quebec</a>, <a href="https://publications.waset.org/abstracts/search?q=Social%20Justice" title=" Social Justice"> Social Justice</a> </p> <a href="https://publications.waset.org/abstracts/122950/enactments-of-global-citizenship-education-social-justice-in-public-spheres-of-education" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/122950.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">163</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">956</span> Promoting Open Educational Resources (OER) in Theological/Religious Education in Nigeria</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Miracle%20Ajah">Miracle Ajah</a> </p> <p class="card-text"><strong>Abstract:</strong></p> One of the biggest challenges facing Theological/Religious Education in Nigeria is access to quality learning materials. For instance at the Trinity (Union) Theological College, Umuahia, it was difficult for lecturers to access suitable and qualitative materials for instruction especially the ones that would suit the African context and stimulate a deep rooted interest among the students. Some textbooks written by foreign authors were readily available in the School Library, but were lacking in the College bookshops for students to own copies. Even when the College was able to order some of the books from abroad, it did not usher in the needed enthusiasm expected from the students because they were either very expensive or very difficult to understand during private studies. So it became necessary to develop contextual materials which were affordable and understandable, though with little success. The National Open University of Nigeria (NOUN)’s innovation in the development and sharing of learning resources through its Open Course ware is a welcome development and of great assistance to students. Apart from NOUN students who could easily access the materials, many others from various theological/religious institutes across the nation have benefited immensely. So, the thesis of this paper is that the promotion of open educational resources in theological/religious education in Nigeria would facilitate a better informed/equipped religious leadership, which would in turn impact its adherents for a healthier society and national development. Adopting a narrative and historical approach within the context of Nigeria’s educational system, the paper discusses: educational traditions in Nigeria; challenges facing theological/religious education in Nigeria; and benefits of open educational resources. The study goes further to making recommendations on how OER could positively influence theological/religious education in Nigeria. It is expected that theologians, religious educators, and ODL practitioners would find this work very useful. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=OER" title="OER">OER</a>, <a href="https://publications.waset.org/abstracts/search?q=theological%20education" title=" theological education"> theological education</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20education" title=" religious education"> religious education</a>, <a href="https://publications.waset.org/abstracts/search?q=Nigeria" title=" Nigeria"> Nigeria</a> </p> <a href="https://publications.waset.org/abstracts/13561/promoting-open-educational-resources-oer-in-theologicalreligious-education-in-nigeria" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/13561.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">346</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">955</span> The Use of Religious Symbols in the Workplace: Remarks on the Latest Case Law</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Susana%20Sousa%20Machado">Susana Sousa Machado</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The debate on the use of religious symbols has been highlighted in modern societies, especially in the field of labour relationships. As litigiousness appears to be growing, the matter requires a careful study from a legal perspective. In this context, a description and critical analysis of the most recent case law is conducted regarding the use of symbols by the employee in the workplace, delivered both by the European Court of Human Rights and by the Court of Justice of the European Union. From this comparative analysis we highlight the most relevant aspects in order to seek a common core regarding the juridical-argumentative approach of case law. <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=religious%20symbols" title=" religious symbols"> religious symbols</a>, <a href="https://publications.waset.org/abstracts/search?q=workplace" title=" workplace"> workplace</a>, <a href="https://publications.waset.org/abstracts/search?q=discrimination" title=" discrimination"> discrimination</a> </p> <a href="https://publications.waset.org/abstracts/77988/the-use-of-religious-symbols-in-the-workplace-remarks-on-the-latest-case-law" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/77988.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">420</span> </span> </div> </div> <ul class="pagination"> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=religious%20waqf&page=1" rel="prev">&lsaquo;</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=religious%20waqf&page=1">1</a></li> <li class="page-item active"><span class="page-link">2</span></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=religious%20waqf&page=3">3</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=religious%20waqf&page=4">4</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=religious%20waqf&page=5">5</a></li> <li class="page-item"><a class="page-link" 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