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religion places</title> <meta name="description" content="Search results for: healthy religion places"> <meta name="keywords" content="healthy religion places"> <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 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action="https://publications.waset.org/abstracts/search"> <div 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="healthy religion places"> <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> 3526</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: healthy religion places</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">3526</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">3525</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">3524</span> Examining the Perceptions of Religious Stakeholders Towards Religious Tourism Development</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sotiroula%20Liasidou">Sotiroula Liasidou</a>, <a href="https://publications.waset.org/abstracts/search?q=Katerina%20Pericleous"> Katerina Pericleous</a>, <a href="https://publications.waset.org/abstracts/search?q=Zanete%20Garanti"> Zanete Garanti</a>, <a href="https://publications.waset.org/abstracts/search?q="></a> </p> <p class="card-text"><strong>Abstract:</strong></p> Traveling for religious and pilgrimage purposes consists of an early-stage motivation for the historical development of tourism. Sacred places have become important attractions for local and foreign visitors, and many countries invest in the development of religious and pilgrimage tourism. Cyprus has a rich tradition as an important place for the establishment and diffusion of the Christian Orthodox Religion (Greek). Being considered the ‘island of Saints’, Cyprus sets strong foundations to be recognised as a spiritual destination of devotion for visitors interested in discovering the roots and the spiritual essence of the Christian Orthodox Religion. The paper elucidates on bringing together the fact of whether tourism in sacred places affects spirituality and religiosity. Thus, the aim is to consider the perceptions of the main religious stakeholders, including monastery abbots, in relation to the development of religious tourism. The aim of the study is fulfilled by incorporating questionnaires targeting the responses of the involved religious key players and stakeholders. The results of the study are indicative and provide an understanding in terms of religious tourism as an important product by interpreting the stance of religious stakeholders. In general, religious leaders support tourism in religious sites and argue that spirituality and holiness can be maintained as long there is a policy that is followed both by religious and tourism policymakers. Undoubtedly, establishing Cyprus as a religious tourism destination would bring many economic and social benefits. <p class="card-text"><strong>Keywords:</strong> <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=pilgrimage" title=" pilgrimage"> pilgrimage</a>, <a href="https://publications.waset.org/abstracts/search?q=Cyprus" title=" Cyprus"> Cyprus</a>, <a href="https://publications.waset.org/abstracts/search?q=Christian%20Orthodox%20Religion" title=" Christian Orthodox Religion"> Christian Orthodox Religion</a>, <a href="https://publications.waset.org/abstracts/search?q=sacred%20places" title=" sacred places"> sacred places</a>, <a href="https://publications.waset.org/abstracts/search?q=monasteries" title=" monasteries"> monasteries</a> </p> <a href="https://publications.waset.org/abstracts/146649/examining-the-perceptions-of-religious-stakeholders-towards-religious-tourism-development" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/146649.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">3523</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">3522</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">3521</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">3520</span> The Divine Elephant: Asian Elephants in Religions and Religious Practices</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ashna%20Sinha">Ashna Sinha</a>, <a href="https://publications.waset.org/abstracts/search?q=Surendra%20Varma"> Surendra Varma</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Asian elephant is predominantly found in South Asian and Southeast Asian countries. They are intrinsically associated with the religions, religious and cultural practices and festivals of these regions. Amazingly, these magnificent animals are also mentioned in the texts and are found sculpted on the walls of places of religious significance even in the Middle Eastern countries, and evidently, they have been mentioned in all the major religions. The elephants are intrigued and associated with the cultural and religious practices of Asians for thousands of years. While some of the practices and festivals in certain geographical regions are going on for years; some regions and religions have gone through a cultural shift and cultural adaptation, and have incorporated the participation of these divine beings. The symbolism of elephants is used for preaching and giving philosophical lessons through stories and painted art, across different religions through varying literary and visual artworks. The animals carved on the ancient and present day temples can easily be found in South and South East Asian countries, signifying the importance of the animal in a given religion which the temples are associated with. Though not sculpted but captive elephants are easily found on the premises of the places of worship to give a blessing to the people or to give a tour to show their own connotation with the religion. They are also used for carrying out processions in varying religious and cultural activities, and are considered to be of immense value as they add an extra glamour and publicize the wealth and weightiness of that distinct religion or culture. Our critical review of elephant’s association with religions and their practices show, although they give a higher degree of value and respects to this animal, the practices do not match with their biological design, but profoundly compromise their welfare and conservation. It is time to follow the values the animal enjoy and use the same for their conservation and welfare. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=conservation" title="conservation">conservation</a>, <a href="https://publications.waset.org/abstracts/search?q=elephant" title=" elephant"> elephant</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=welfare" title=" welfare"> welfare</a> </p> <a href="https://publications.waset.org/abstracts/64354/the-divine-elephant-asian-elephants-in-religions-and-religious-practices" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/64354.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">294</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">3519</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">3518</span> The Territorial Expression of Religious Identity: A Case Study of Catholic Communities</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Margarida%20Franca">Margarida Franca</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The influence of the ‘cultural turn’ movement and the consequent deconstruction of scientific thought allowed geography and other social sciences to open or deepen their studies based on the analysis of multiple identities, on singularities, on what is particular or what marks the difference between individuals. In the context of postmodernity, the geography of religion has gained a favorable scientific, thematic and methodological focus for the qualitative and subjective interpretation of various religious identities, sacred places, territories of belonging, religious communities, among others. In the context of ‘late modernity’ or ‘net modernity’, sacred places and the definition of a network of sacred territories allow believers to attain the ‘ontological security’. The integration on a religious group or a local community, particularly a religious community, allows human beings to achieve a sense of belonging, familiarity or solidarity and to overcome, in part, some of the risks or fears that society has discovered. The importance of sacred places comes not only from their inherent characteristics (eg transcendent, mystical and mythical, respect, intimacy and abnegation), but also from the possibility of adding and integrating members of the same community, creating bonds of belonging, reference and individual and collective memory. In addition, the formation of different networks of sacred places, with multiple scales and dimensions, allows the human being to identify and structure his times and spaces of daily life. Thus, each individual, due to his unique identity and life and religious paths, creates his own network of sacred places. The territorial expression of religious identity allows to draw a variable and unique geography of sacred places. Through the case study of the practicing Catholic population in the diocese of Coimbra (Portugal), the aim is to study the territorial expression of the religious identity of the different local communities of this city. Through a survey of six parishes in the city, we sought to identify which factors, qualitative or not, define the different territorial expressions on a local, national and international scale, with emphasis on the socioeconomic profile of the population, the religious path of the believers, the religious group they belong to and the external interferences, religious or not. The analysis of these factors allows us to categorize the communities of the city of Coimbra and, for each typology or category, to identify the specific elements that unite the believers to the sacred places, the networks and religious territories that structure the religious practice and experience and also the non-representational landscape that unifies and creates memory. We conclude that an apparently homogeneous group, the Catholic community, incorporates multitemporalities and multiterritorialities that are necessary to understand the history and geography of a whole country and of the Catholic communities in particular. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=geography%20of%20religion" title="geography of religion">geography of religion</a>, <a href="https://publications.waset.org/abstracts/search?q=sacred%20places" title=" sacred places"> sacred places</a>, <a href="https://publications.waset.org/abstracts/search?q=territoriality" title=" territoriality"> territoriality</a>, <a href="https://publications.waset.org/abstracts/search?q=Catholic%20Church" title=" Catholic Church"> Catholic Church</a> </p> <a href="https://publications.waset.org/abstracts/71674/the-territorial-expression-of-religious-identity-a-case-study-of-catholic-communities" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/71674.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">323</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">3517</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">3516</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">3515</span> Philosophy, Geometry, and Purpose in Islamic and Gothic Architecture as Two Religious-Based Styles</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=P.%20Nafisi%20Poor">P. Nafisi Poor</a>, <a href="https://publications.waset.org/abstracts/search?q=P.%20Javid"> P. Javid</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Religion and divinity have always held important meaning to humans, and therefore it affects different aspects of life including art and architecture. Numerous works of art are related to religion whether supporting or denying it. Religion and religious scholars have influenced and changed art throughout history. This paper focuses on Islam and Christianity because these two religions have been the most discussed and most popular of all time, starting from the birth of Jesus to the arrival of Mohammad. Based on this popularity, these religions have influenced the arts and especially architecture. Islam on one hand changed Iranian and Arabian architecture and they applied it in different places around the world. From the appearance of Islam at 622 AD to this day, Islamic architecture has been evolving; however, one of the most important periods for this style was between 1501 AD and 1736 AD in Iran. Christianity, on the other hand, changed European architecture especially between 1150 AD and 1450 AD or the so-called "Gothic" era, which begins at medieval time and reaches its peak at International Gothic ages. At both of these periods, designing buildings based on spiritual concepts and divine statements reached its peak, and architects were considering God and religion as their center of attention. This article studies the focus on the religions of Islam and Christianity in terms of architecture and presents a general philosophy of both styles to comprehend the idea behind each one, followed by an analysis of their geometry and architectural aspects derived from the best examples, all to understand the purpose of each style and to realize, which one was more successful in reaching their purpose. Subsequently, a comprehensive review of each building is provided including 3D visualizations to help achieve the goal of the article. These studies can support diverse inquiries about both Islamic and Gothic architecture and can be used as a resource to support studies and research towards designing based on religion or for divine purposes. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=architecture" title="architecture">architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=Gothic" title=" Gothic"> Gothic</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic" title=" Islamic"> Islamic</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a> </p> <a href="https://publications.waset.org/abstracts/127117/philosophy-geometry-and-purpose-in-islamic-and-gothic-architecture-as-two-religious-based-styles" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/127117.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">139</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">3514</span> Ajmer Dargah: Sustaining the Identity of a Religious Precinct</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Vinod%20Chovvayil%20Panengal">Vinod Chovvayil Panengal</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The idea of secularism in India has taken a different direction after independence when religion became a reason for a great divide in, otherwise harmonious society. Since then the religious spaces became protected and more sacred and not shared. However, there is a larger threat on beliefs, rituals, and the spirituality of these religions in the form of technology, tourism and globalization. In a way, they weaken the importance of religion from our society over a period of time. The importance of religion to a sense of place has been overlooked or diminished. Religion provides symbolic meaning to places which distinguishes certain physical environments from otherwise similar ones. The rapid transformation of urban spaces, eliminating the territorial differences of sense, spirit and identity have started creating urban centers rooting out this genre of unique urban spaces from our cities. Indian cities, with a strong identity created by rich and colorful overlays of culture through its evolution, have been threatened by this de-territorialization. This paper enquires the relationship of the symbol of the identity and religiosity of a place, through spatial form, rituals and activity, and accommodating the technology and the changing social structure within the bounds of that relationship. The subjects for this enquiry are Sufism and the Sufi city- Ajmer. The internal transformations in the ideologies of Islam and Sufism and the changes in the society surround it triggered the phenomena of de- territorialization. The need for establishing a symbiotic relationship between the spiritual content and the social life, through the manifestation of space, time and activity derived from this concern on abated territory of Sufism inside the city. Redirecting transformation catalyst such as tourism, technology, etc, towards the improvement of physical and social conditions, preservation of the heritage and the expansion of the notional idea of religion over the city will help to re- territorialize city as a Sufi city. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=sense%20of%20place" title="sense of place">sense of place</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=identity" title=" identity"> identity</a> </p> <a href="https://publications.waset.org/abstracts/56263/ajmer-dargah-sustaining-the-identity-of-a-religious-precinct" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/56263.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">273</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">3513</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">3512</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">3511</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">3510</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">3509</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">3508</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">3507</span> Linking the Built Environment, Activities and Well-Being: Examining the Stories among Older Adults during Ageing-in-Place</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Wenquan%20Gan">Wenquan Gan</a>, <a href="https://publications.waset.org/abstracts/search?q=Peiyu%20Zhao"> Peiyu Zhao</a>, <a href="https://publications.waset.org/abstracts/search?q=Xinyu%20Zhao"> Xinyu Zhao</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Under the background of the rapid development of China’s ageing population, ageing-in-place has become a primary strategy to cope with this problem promoted by the Chinese government. However, most older adults currently living in old residential communities are insufficient to support their ageing-in-place. Therefore, exploring how to retrofit existing communities towards ageing-friendly standards to support older adults is essential for healthy ageing. To better cope with this issue, this study aims to shed light on the inter-relationship among the built environment, daily activities, and well-being of older adults in urban China. Using mixed research methods including GPS tracking, structured observation, and in-depth interview to examine: (a) what specific places or facilities are most commonly used by the elderly in the ageing-in-place process; (b) what specific built environment characteristics attract older adults in these frequently used places; (c) how has the use of these spaces impacted the well-being of older adults. Specifically, structured observation and GPS are used to record and map the older residents’ behaviour and movement in Suzhou, China, a city with a highly aged population and suitable as a research case. Subsequently, a follow-up interview is conducted to explore what impact of activities and the built environment on their well-being. Results showed that for the elderly with good functional ability, the facilities promoted by the Chinese government to support ageing-in-place, such as community nursing homes for the aged, day-care centre, and activity centres for the aged, are rarely used by older adults. Additionally, older adults have their preferred activities and built environment characteristics that contribute to their well-being. Our findings indicate that a complex interrelationship between the built environment and activities can influence the well-being of the elderly. Further investigations are needed to understand how to support healthy ageing-in-place, especially in addition to providing permanent elder-ly-care facilities, but to attend to the design interventions that can enhance these particularly built environment characteristics to facilitate a healthy lifestyle in later life. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=older%20adults" title="older adults">older adults</a>, <a href="https://publications.waset.org/abstracts/search?q=built%20environment" title=" built environment"> built environment</a>, <a href="https://publications.waset.org/abstracts/search?q=spatial%20behavior" title=" spatial behavior"> spatial behavior</a>, <a href="https://publications.waset.org/abstracts/search?q=community%20activity" title=" community activity"> community activity</a>, <a href="https://publications.waset.org/abstracts/search?q=healthy%20ageing" title=" healthy ageing"> healthy ageing</a> </p> <a href="https://publications.waset.org/abstracts/163135/linking-the-built-environment-activities-and-well-being-examining-the-stories-among-older-adults-during-ageing-in-place" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/163135.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">107</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">3506</span> Finding Out the Best Place for Resettling of Victims after the Earthquake: A Case Study for Tehran, Iran</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Reyhaneh%20Saeedi">Reyhaneh Saeedi</a>, <a href="https://publications.waset.org/abstracts/search?q=Nima%20Ghasemloo"> Nima Ghasemloo</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Iran is a capable zone for earthquake that follows loss of lives and financial damages. To have sheltering for earthquake victims is one of the basic requirements although it is hard to select suitable places for temporary resettling after an earthquake happens. Before these kinds of disasters happen, the best places for resettling the victims must be designated. This matter is an important issue in disaster management and planning. Geospatial Information System (GIS) has a determining role in disaster management; it can determine the best places for temporary resettling after such a disaster. In this paper the best criteria have been determined associated with their weights and buffers by use of research and questionnaire for locating the best places. In this paper, AHP method is used as decision model and to locate the best places for temporary resettling is done based on the selected criteria. Also in this research are made the buffer layers of criteria and change them to the raster layers. Later on, the raster layers are multiplied on desired weights then, the results are added together. Finally there are suitable places for resettling of victims by desired criteria by different colors with their optimum rate in QGIS software. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=disaster%20management" title="disaster management">disaster management</a>, <a href="https://publications.waset.org/abstracts/search?q=temporary%20resettlement" title=" temporary resettlement"> temporary resettlement</a>, <a href="https://publications.waset.org/abstracts/search?q=earthquake" title=" earthquake"> earthquake</a>, <a href="https://publications.waset.org/abstracts/search?q=criteria" title=" criteria"> criteria</a> </p> <a href="https://publications.waset.org/abstracts/27162/finding-out-the-best-place-for-resettling-of-victims-after-the-earthquake-a-case-study-for-tehran-iran" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/27162.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">464</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">3505</span> Finding out the Best Criteria for Locating the Best Place Resettling of Victims after the Earthquake: A Case Study for Tehran, Iran</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Reyhaneh%20Saeedi">Reyhaneh Saeedi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Iran is a capable zone for the earthquake that follows the loss of lives and financial damages. To have sheltering for earthquake victims is one of the basic requirements although it is hard to select suitable places for temporary resettling after an earthquake happens. Before these kinds of disasters happen, the best places for resettling the victims must be designated. This matter is an important issue in disaster management and planning. Geospatial Information System(GIS) has a determining role in disaster management, it can determine the best places for temporary resettling after such a disaster. In this paper, the best criteria have been determined associated with their weights and buffers by use of research and questionnaire for locating the best places. In this paper, AHP method is used as decision model and to locate the best places for temporary resettling is done based on the selected criteria. Also, in this research are made the buffer layers of criteria and change them to the raster layers. Later on, the raster layers are multiplied on desired weights then, the results are added together. Finally, there are suitable places for resettling of victims by desired criteria by different colors with their optimum rate in ArcGIS software. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=disaster%20management" title="disaster management">disaster management</a>, <a href="https://publications.waset.org/abstracts/search?q=temporary%20resettlement" title=" temporary resettlement"> temporary resettlement</a>, <a href="https://publications.waset.org/abstracts/search?q=earthquake" title=" earthquake"> earthquake</a>, <a href="https://publications.waset.org/abstracts/search?q=criteria" title=" criteria"> criteria</a> </p> <a href="https://publications.waset.org/abstracts/25155/finding-out-the-best-criteria-for-locating-the-best-place-resettling-of-victims-after-the-earthquake-a-case-study-for-tehran-iran" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/25155.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">293</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">3504</span> Dimensions of Public Spaces in Indian Market Places Feelings through Human Senses</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Piyush%20Hajela">Piyush Hajela</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Public spaces in Indian market places are vibrant, colorful and carry latent dimensions that make them attractive and popular gathering spaces. These markets satisfy the household needs of the people and also their social, cultural and traditional aspirations. Going to a market place for shopping in India is a great source of entertainment for the people. They would love to spend as much time as possible and stay for longer durations than otherwise required. It is this desire of the people that generates public spaces. Much of these public spaces emerge as squares, plazas, corners of varied shapes and sizes at different locations, and yet provide a conducive environment. Such public spaces grow organically and are discovered by the people themselves. Indian markets serve people of different culture, religion, caste, age, gender which keeps them alive all the year round. Indian is a diverse country and this diversity is reflected clearly in the market places. They hold the people together and promote harmony across cultures. Free access to these market places makes them magnets for social interaction. Public spaces are spread across a city and more or less have established their existence and prominence in a social set up. While few of them are created, others are discovered by the people themselves in their constant search for desirable interactive public spaces. These are the most sought after gathering spaces that have the quality of promoting social interaction, providing free accessibility, provide desirable scale etc. The paper aims at identifying these freely accessible public spaces and the dimensions within it that make these public spaces hold the people for significant duration of time. The dimensions present shall be judged through collective response of human senses in form of safety, comfort and so on through the expressions of the participants. The aim therefore would be to trace the freely accessible public spaces emerged in Indian markets and evaluate them for human response and behavior. The hierarchy of market places in the city of Bhopal is well established as, city center level, sub city-center level, community level, local and convenient level market places. While many city-centers are still referred to as the old or traditional or the core area of the city, the others are part of the planned city. These different levels of market places are studied for emerged public spaces. These emerged public spaces are then documented in detail for unveiling the dimensions they offer through, photographs, visual observations, questionnaires and response of the participants of these public spaces. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=human%20comfort" title="human comfort">human comfort</a>, <a href="https://publications.waset.org/abstracts/search?q=enclosure" title=" enclosure"> enclosure</a>, <a href="https://publications.waset.org/abstracts/search?q=safety" title=" safety"> safety</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20interaction" title=" social interaction"> social interaction</a> </p> <a href="https://publications.waset.org/abstracts/37383/dimensions-of-public-spaces-in-indian-market-places-feelings-through-human-senses" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/37383.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">417</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">3503</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">3502</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">3501</span> Symbolic Morphologies: Built Form and Religion in Sylhet City, Bangladesh</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sayed%20Ahmed">Sayed Ahmed</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Religious activities that have evolved the sacred into a dynamic cultural phenomenon in the public realm of Sylhet, Bangladesh, and the spatiality of sacred sites and everyday practices in certain built forms have framed these phenomena. Religious rituals in Sylhet gave birth to unique practices of their own and have a vast impact even on contemporary spatial practices, while most Western researchers are not hopeful about the future of religion. However, despite extensive research on urban morphology and religion separately, there is limited literature on the relationship between these two topics to capture religious perceptions and experiences in urban spaces. This research will try to fill the existing gap and explain sacred within the range of Western sociological and philosophical tools implemented in third-world contexts, which was never highlighted before. This perspective of research puts forth the argument that urban morphology influences sacred experiences and how consecrated entities and religious activities shape the city's structure in return. The methodology of the research will map key morphological and religious variables. This mapping might include festival trajectories, street life observations, pedestrian densities, religious activities, public and private interface types with religious commodification, and the identification of blurred boundaries between sacred and profane on smaller to broader urban scales. To relate the derived cartography, illustrative (not representative) interviews about religious signs and symbols will be conducted and compared accordingly. The possible findings might reintroduce the diversity of religious practices in urban places and develop a decent concept of how sacred and urban morphology are mutually reinforcing the city, which has remained a vital nutrient for the survival of its inhabitants. Such infrequent conceptualizations of urban morphology and its relationship to symbolic sacralization are truly ‘outside’ to those that exist in the West. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=sylhet" title="sylhet">sylhet</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=urban%20morphology" title=" urban morphology"> urban morphology</a>, <a href="https://publications.waset.org/abstracts/search?q=symbolic%20exchange" title=" symbolic exchange"> symbolic exchange</a>, <a href="https://publications.waset.org/abstracts/search?q=Baudrillard" title=" Baudrillard"> Baudrillard</a> </p> <a href="https://publications.waset.org/abstracts/187044/symbolic-morphologies-built-form-and-religion-in-sylhet-city-bangladesh" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/187044.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">50</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">3500</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">3499</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">3498</span> Education and Development: An Overview of Islam</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Rasheed%20Sanusi%20Adeleke">Rasheed Sanusi Adeleke</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Several attempts have been made by scholars, both medieval and contemporary on the impact of Islam on scientific discovery. Lesser attention, however, is always accorded to the historical antecedents of the earlier Muslim scholars, who made frantic efforts towards the discoveries. Islam as a divine religion places high premium on the acquisition of knowledge especially that of sciences. It considers knowledge as a comprehensive whole, which covers both spiritual and material aspects of human life. Islam torches every aspect of human life for the growth, development and advancement of society. Acquisition of knowledge of humanity, social sciences as well as the pure and applied sciences is comprehensively expressed in Islamic education. Not only this, the history portrays the leading indelible roles played by the early Muslims on these various fields of knowledge. That is why Islam has declared acquisition of knowledge compulsory for all Muslims. This paper therefore analyses the contributions of Islam to civilization with particular reference to sciences. It also affirms that Islam is beyond the religion of prayers and rituals. The work is historic, analytic and explorative in nature. Recommendations are also also put forward as suggestions for the present generation cum posterity in general and Muslims in particular. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=education" title="education">education</a>, <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=development%20and%20Islam" title=" development and Islam"> development and Islam</a> </p> <a href="https://publications.waset.org/abstracts/8011/education-and-development-an-overview-of-islam" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/8011.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">434</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">3497</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> 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