当代少数民族大学生宗教信仰状况与思考--西北民族学院大学生宗教信仰调查

本文作者通过发放问卷、抽样调查、统计分析、理论探索等手法，对当代少数民族大学生的宗教信仰状况以及他们对宗教信仰的认识，参加宗教活动的情况，获取宗教知识的途径，对宗教政策和宗教现状的评价，所关心的宗教问题，对宗教与邪教、宗教与迷信的区别以及对待宗教与科学之间的关系等方面进行了较为深入的调查研究，由此总结出少数民族大学生宗教信仰的自身特点，并提出了存在的问题及解决的思路与方法。     

凉州农耕信仰中的生殖崇拜文化解读

借助于两性之间的性巫术来促进农业丰产的现象业已消失,但它作为华夏民族的一种集体无意识仍然在农耕信仰当中有所反映。凉州自古以来就是一个农业发达的地方,因此安土重迁、丰衣足食、风调雨顺自然成为当地农耕文化追求的目标。凉州地区的农耕习俗中的送耙齿、送“粪馍”、种子的贮藏、男耕女播等事象中,至今仍留有先民生殖崇拜的印记,它既是凉州人民祈求风调雨顺、五谷丰登的美好愿望的延续,也积淀着劳动人民的理想和追求。     

引导宗教为和谐社会建设服务

宗教在我国和谐社会建设中有其积极因素和消极因素,如何采取措施发挥宗教的积极因素,抑制其消极因素,引导其为构建和谐社会和社会主义现代化建设服务,应妥善处理五个方面的关系.     

论东方史前"女神"

如果对史前女神现象按地域进行比较研究,可有东方女神和西方女神之说;从时间序列上看,东方女神的问世又晚于西方女神。这一从人类旧石器时代晚期出现贯穿整个新石器时代的“女神”崇拜现象,与当时人类婚姻、生育、生产、文化等现实生活是密不可分的。无论东西方女神,都是人类在漫长的历史发展进程中自发形成的崇拜方式,不存在相互影响乃至传承关系。它展现的是对苍天的乞求,反映的是当时作为弱势群体的人类面临生存挑战的无奈。这种相对独立存在的、具体的、单一的原始宗教崇拜和信仰,曾经占据史前社会原始先民的文化精神世界长达二三万年。到了新石器时代中晚期,女神崇拜又与巫术活动相掺杂,构成了文明起源的主要因素,对推动人类社会由野蛮向文明过渡起到了其他文明因素不可替代的作用。     

Issues in the integration of religious education and worldviews education in an intercultural context

ABSTRACT

The Council of Europe’s 2008 ‘Recommendation’ advocates the study of ‘non-religious convictions’ in schools in addition to religions. In 2018, there is evidence of growing academic interest in the inclusion of non-religious worldviews in the school curriculum, but few European countries include such a study within religious education. The guidance document, Signposts, recognises that the integration of religions and non-religious worldviews is problematic for policy makers, teacher trainers and schools and that there is a need for further research. Norway and England are at significant but different stages in the process of integration. This article presents a comparative study which draws on the findings of research in both countries which has investigated the process at classroom and policy levels, and issues raised by this. Four issues are explored: practical challenges; differing understandings of the concept of worldviews; the inclusion of non-religious worldviews as a political issue and influences on the selection of worldviews. The article concludes with a discussion of issues and findings within a supranational context and makes recommendations which highlight the value of integration and the need for both contextual studies and further comparative research.     

Not a lonely crowd? Social connectedness,religious service attendance,and the spiritual but not religious

Using the 2006–2014 General Social Survey and 2006–2012 Portraits of American Life Study, I find that on three dimensions of social connectedness: social interaction frequency, core discussion network size, and number of close ties, that religious service attenders are more connected than religious non-attenders and then either spiritual nor religious, but there are few differences between attenders and the spiritual but not religious. Difference-in-differences and fixed-effects models show little evidence that switches between categories are associated with changes in connectedness, and additional models show that prior social connectedness explains only a small amount of future switches. This paper challenges assumptions that the non-religious are a homogenous group lacking the benefits provided though the social networks of religious congregations and has implications for research on what it means to be spiritual, measuring religion and spirituality, and understanding the role of formal organizations in social life.     

Challenges of implementing restorative justice for intimate partner violence: An Islamic perspective

ABSTRACT

Intimate partner violence (IPV) is currently recognized as a critical public health concern and a human rights issue. Not surprisingly, Muslims – a religiously and socio-culturally diverse faith-based populace – are not an exception. To address this complex area of criminal justice and social policy, some scholars advocate implementing restorative justice (RJ) approaches. While RJ approaches have been traditionally used in Islamic cultures for conflict resolutions, to date, few studies have investigated how RJ operates in dealing with IPV in Muslim countries and communities. This article explores how RJ approaches towards IPV operate in some Muslim countries/communities, and offers insights into developing culturally and religiously appropriate ways of implementing RJ in IPV situations among Muslims. Given the prevalence of IPV among Muslims, the question is particularly important and timely. Taking exclusively limited examples of RJ approaches that have been used to mediate IPV cases in Muslim countries and communities, this paper found one significant challenge in the RJ approaches among Muslims: community acceptance of IPV. To reduce IPV in Muslim society, it is necessary to develop treatment models and techniques that meet cultural and religious needs. This paper found that since RJ is not alien to Islamic teachings, RJ approaches can be implemented effectively in dealing with IPV among Muslims by ensuring justice and equity of the abused woman. The findings of this paper will assist policymakers, practitioners, and service providers in providing religiously and culturally appropriate care when addressing IPV issues among Muslims.     

Abused Women in Taiwan Who Seek Religious Support

ABSTRACT

This research explores the types of religious healing that abused women use and surveys their experiences with these practices in Taiwan. Fifteen semi-structured interviews were conducted with a sample of abused women, who had been recruited from 12 agencies. The findings show that participants sought religious healing for a variety of reasons, and that they had both positive experiences (e.g., useful religious support) and negative experiences (e.g., encountering deceptive jitongs and spending a large amount of money on services) regardingr the support provided by different religions. This study also found that women who believed in traditional Eastern religions had more negative experiences than women who believed in Western religions.     

Exploring the role of faith in resettlement among Muslim Syrian refugees

ABSTRACT

Over 95% of the refugees from Syria who have resettled in the United States are Muslim. The purpose of this qualitative study was to explore the role of the Islamic faith in contributing to resiliency among recently resettled refugees from Syria. Ten in-depth, semi-structured interviews were conducted with Syrian adults who had arrived in the United States between 3 months and 2 years prior to the study. Findings emphasized the primary role of the Islamic faith in the lives of participants. For participants in this study, identifying as Muslim was an essential part of their identity and served as a source of comfort, strength, pride, and humility. Parents in the study expressed fears that their children would lose their connection to their culture and would grow up to devalue the Islamic faith and traditional religious practices due to their exposure to American values which they viewed less strict regarding dress, alcohol consumption, and faith practices. Understanding the important role that the Islamic faith can have in providing a source of comfort, strength, and empowerment for Syrian refugees, and working to build infrastructure to support and sustain these faith traditions is an essential component of refugee resettlement in the United States.     

人口流动对基督教全球传播的影响

基督教流动人口是基督教在全球传播过程中的关键因素。在基督教存在的前五个世纪,广泛的人口流动将基督教变成了全球化的信仰。广泛的人口流动在其它主要的世界宗教在世界各地的传播过程中也发挥了重要作用,但是,就基督教来说,流动可能是这种信仰固有的因素。基督教超越罗马帝国成为全球性信仰是个非常复杂的过程,包含许多不同类型的人口流动。跨国界的领袖们、俘虏、难民和流浪者、商人是人口流动的四种主要类型。虽然,东部教会传教的成功是短暂的,但是东部教会在第一个千年形成的移民传教模式无疑为21世纪的基督教提供了典范。基督教在过去的两三个世纪里再次全球化,基督信仰作为新的中心在非洲、拉丁美洲和亚洲的某些地区出现,表明"人口流动"在基督教全球传播过程中的作用比以前更加明显。当代基督教的全球化与早期基督教的全球化在发展道路上有很大不同,但有一点是不变的,即基督教的全球化仍将主要依靠流动者的行动和决策。