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The church is an organizational organization that takes the interests of various church elites and parties to become a competition arena for local political elites. Thus, the elite church became the target of political elites and academics who wanted to seize power. This condition is evident, in various political constellations, religious organizations are laden with political contracts. Involve church elites in political momentum, there is support and response. This research explains how church elites compete on the political front and the views of church members of the church involved in politics. The methodology used is descriptive qualitative by determining informants using a purposive technique, in which the informants are determined based on their capacity to answer questions that are the locus of this study. The informants in the study were 13 people. The research location is in North Halmahera Regency. The results of the research show that political momentum contains political views and interests, thus giving permission to the church split (GMIH). The church elite (pastor) with its theological mission transformed into a practical political mission, the community (congregation) was educated with the political education of race, ethnicity, and religion which was then considered as the truth that all levels of society must accept.

In an attempt to address the paucity of research examining the childhood experience of people living with albinism within family context, the present study explored family-based violence and prejudicial treatments against children born with albinism in Nigeria. In addition, issues that traumatized children with albinism (CWA) within their family setting, and the coping strategies they found effective were identified. The research was located within an interpretive qualitative paradigm and framed within the theories of ‘othering,’ self-esteem, and family system. Interviews were conducted with 62 adults living with albinism who were raised in family settings. The prejudicial treatments and family-based violent behaviors experienced by participants were explored, and a thematic analysis of the narratives was carried out. Findings confirm the existence of family violence and prejudice regarding albinism. Prejudices on albinism were found to result in parents denying CWA of educational and vocational sponsorship, cordial family relationship, social interactions and attendance of social events. Family members’ perceptions of CWA were reportedly influenced by social and religious inclinations. Families were found not to be only violent with CWA but also facilitating institutional violence by religious organizations. Participants expressed developing emotional problems like paranoia, anger, depression, feelings of powerlessness, and low self-esteem, while they utilized varieties of emotion-oriented coping strategies during their childhood experiences. CWA are subjected to prejudice and violence within their families that are unique and deserving of research and policy interventions. Therefore, family-based orientations, screening for family violence, religious and social groups’ support for people living with albinism (PWA) were suggested.

The article is devoted to autonomous civil law regulation of religious organizations. The features of the analyzed regulation are described. The article emphasizes the ambiguity of the current autonomy in self-regulation of religious organizations. The necessity of limiting the degree of autonomy of religious organizations in decentralized rule-making is substantiated.

Islamization of Java becomes an actual topic of religious social research because the phenomena not only relate to religious discourse but also other aspects. This research focuses on the Islamization of the government center of Salatiga Central Java. The aims of this study are: to find the academic answer to why Islamization occurred in the government center of Salatiga in Central Java, to find out the Islamization process underway, to describe the dominant factors affecting Islamization, and to describe the impact of Islamization on religious life around the central government. The benefit of this research is to contribute the theories of Islamization of Government center of Java in the late of 20th century. This study is a descriptive research and causality analysis. The events were limited to those of 1985 to 2018. The data were sourced from the archives, inscription, news, interviews, and literature. The results of the study found that the Islamization of the Salatiga government center was carried out because the infrastructure was still European patterned. The actualization of Muslim religiosity was not well supported by this infrastructure. The symbol of Islamization is the transformation of the villa on the west of the city square into a mosque. The Islamization was successful because of the symbiotic factors between political parties, rulers, scholars, Islamic universities, and religious organizations. There was no significant impact yet on the improvement of spiritual and social lives around the government center. This study enriches theories about the symbiotic relations of religions, politics, and social changes in Java in the late 20th century.

The Covid 19 pandemic that emerged in mid-2019 has forced people to change their mindset and lifestyle to pay more attention to health aspects with the aim of breaking the chain of the spread of Covid 19. The real impact of the Covid 19 pandemic is also very visible in the aspect of mosques as a means of worship for Muslims. The elements of the mosque which consist of Idarah, Imarah and Riayah, one of which is related to management, after the Covid 19 pandemic, many of which are oriented towards health as the main consideration. Mosque management includes: first, physical management which focuses on the physical management of the mosque, second, fuction management which focuses on mosque functions. Various styles of mosques in Indonesia have implemented their respective management, including the Al-Istiqomah Mosque which is located in the Muncangela Village area, Cipicung District, Kuningan Regency, West Java Province. Because this mosque was established under the auspices of the Religious Organization of Persis (Persatuan Islam), this mosque has a distinctive management style in dealing with the Covid 19 pandemic as developed by Persis.

It has been documented that religious institutions have influenced the development of education systems, health facilities, infrastructure such as roads, water provision structures and even building designs. This study sought to find out the influence of project implementation strategies by religious organisations on rural development in Kenya. The study focused on the Catholic Diocese of Kitui, in Kitui County and sought to document how project implementation strategies by Catholic Diocese of Kitui influence rural development in Kitui County of Kenya. The target population for this study was drawn out of a homogenous setting of Kitui County, Kitui East Subcounty, Nzambani and Chuluni wards and covered a total of 6939 households. The study covered a sample population of 364 out of the determined target population of 6939 households. The analysis of the data collected was done using Statistical Package for Social Sciences (SPSS) software. The study established that project implementation strategies by Catholic Diocese of Kitui influenced rural development in Kitui County as shown by a composite mean of 3.945. The Chi-Square test results of the association between project implementation strategies by religious organizations and rural development at Catholic Diocese of Kitui, Kitui County in Table 16, shows a Chi-Square value = 8.954, p = 0.003. The p-value is less than 0.05 and hence there is a statistically significant association between project implementation strategies and rural development at Catholic Diocese of Kitui. From the findings, the study found that if the independent variable, project implementation strategies, was held constant at zero, then the rural development in Kitui County will be 3.537. The study also found that a unit change in project implementation strategies changes would lead to a 0.843 unit change in rural development in Kitui County. The variable was significant since p-value=0.012

The purpose of the article is to analyze the Soviet religious policy and the problem of overcoming its consequences in the independent Ukrainian state. The research methodology is based on the comprehensive application of general scientific and specific historical methods, which allowed tracing the evolution of the state religious policy in the USSR at various stages of its existence. The scientific novelty of the article consists in identifying the essence and trends in the development of the Soviet religious policy and determining the ways of overcoming its consequences in the independent Ukrainian state. The Conclusions. Being part of the USSR, Ukraine could not form and implement its own religious policy. It was either guided by the documents adopted by the Union-wide party and state bodies or developed similar ones. The Communist Party documents outlined the uncompromising struggle against religion. This anti-religious struggle was waged using various means, forms and methods. The principles of freedom of conscience and the separation of church and state declared in the Soviet regulations were never implemented fully. The state pressure on the church intensified and weakened, but never completely disappeared. The Soviet totalitarian system caused enormous damage to the church, religious organizations, clergy, and believers. The consequence of the Soviet religious policy was the restriction of freedom of conscience, the expropriation of church property, repression of the clergy and believers, the closure of religious buildings and the destruction of the religious network. However, the Soviet authorities did not succeed in overcoming religion, which was revived at the slightest opportunity. After gaining independence, Ukraine began to develop its own model of state-church relations, and to form and implement its own state religious policy. Having received a heavy Soviet legacy in the religious and ecclesiastical sphere, the country is overcoming its negative consequences gradually. Their final elimination will contribute to further development of partner state-church relations and promote full support of freedom of conscience and religion. Key words: religion, church, state-church relations, the Soviet religious policy, the Soviet legislation on religious cults.

The history of Spiritualism as part of the scientific thought of Victorian Britain and its influence on the intensification of the religious and cultural process of the “Magical Revival” is revealed. The analyzed facts allow to establish a clear connection between the development of Spiritualism and the intensification of the occult movement in the context of the “Magical Revival” in Britain in the 19th century. This is quite significantly demonstrated in the interaction of occult organizations and scientists who have studied spiritual practices. Great importance is paid to the specifics of the Magical Revival. In addition, the relationship between occult doctrines and science is examined.It is stated that Spiritism has been found to be very popular in Britain and has in fact become an alternative form of religion. It is determined that among the supporters of these practices was a significant number of representatives of the intellectual community, including scientists who tried to uncover the mechanisms of spiritual practices. It is substantiated that in Britain the phenomenon of “magical rebirth” intensified the spread of mystical ideas and the activities of esoteric societies, which were alternative religious institutions. The differences between occult societies and religious organizations were established: occult societies did not have such a rigid dogma as traditional forms of religion; many of their followers belonged to the secular community, including scholars. Spiritual practice, especially in the context of research, contributed to the popularization of mystical ideas, the implementation of which was possible in occult organizations. This factor is considered to be one of the key issues in intensifying the “Magical Revival” process in Britain.Keywords: history, spiritualism, occultism, science, Britain, “Magical Revival”

The article explores the impact of distant learning and digital technologies on the educational process in theological education institutions, as well as on religious and educational practices at religious organizations in the context of the quarantine restrictions of the COVID-19 pandemic in Kazakhstan. The research methodology consisted of semi-structed interviews with organizers and participants of distant learning, clergy, focus group method, and the analysis of digital resources. The study included religious educational institutions representing Islam, Orthodoxy, Catholicism, as well as their religious education for believers. The authors conclude that the pandemic has accelerated the process of digitalization of religion in Kazakhstan, as well as the sphere of religious education. Based on Heidi Campbell’s religious-social shaping approach to technology, the authors claim that the reflection of the experience gained in distance learning by its participants expresses the process of coordinating the application of media technologies to religious education in order to legitimize their use in the Kazakhstani context. The research data reveals an ambiguous and mainly negative attitude toward distance learning among respondents which lead to the spreading of the discourse about the difficulties and limits of using new technologies for religious education with its traditional pedagogy, teaching methods and type of religious authority. The experience of education practices in a distance format illustrated by the case study of the course on reading the Qur’ an also revealed the limits of its application, since believers are looking not only for religious knowledge, but also psychological support and spiritual guidance.

The phenomenon of religion in public space is nowadays complemented by symbolic and informational factors that, through certain mechanisms, play a significant role in political processes. This is related to the formation of the political identity of the nation, in which the religious component becomes a certain marker that splits or unites society. Even though politics and religion have their own public fields, there is a struggle for influence and expansion of their public field between politics and religion in most European countries of the East. With the aim to engage citizens in the discourse of political or religious, the political and ecclesiastical elite mentally forces individuals to balance on the verge of the political and religious and turns them into participants of political processes. At least, exactly this takes place in the modern history of Ukraine. The loss of state territories and military events in the East have given rise to the Ukrainian discourse of Tomos, which, through the context of the war, established a new marker of Ukrainian identity. Perceiving public religion as a field for public dissent, Ukrainian society has found itself in internal and external confrontation: between the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC-MP) and the official policy of the power during Petro Poroshenko’s presidency – the level of the conflict was "power-church"; internal conflict between Ukrainian Orthodox denominations when, due to the signed Tomos, they united to form a unified Orthodox Church of Ukraine (OCU) – the level of the conflict was "churchchurch"; between the official policy of Russia, which supports the activities of the UOC-MP and is recognized by official Ukrainian authorities as the military aggressor of Ukraine (mostly during P. Poroshenko’s presidency and less during V. Zelensky’s presidency) – the level of the conflict is "power-power". The discourse of Tomos in Ukraine has provoked not only interconfessional and political confrontation. It influenced confidence in the church as a moral institute because, on the one hand, we’ve had a “church of the aggressor state” (UOC-MP) and an “illegal church” (OCU), and on the other hand, there were “Orthodox” and “schismatics”. This has mentally widened the gap between the East and the West of Ukraine. An analysis held based on data from the Razumkov Center, official statistics of religious organizations in Ukraine, as well as judicial acts, testifies that this gap is formed along a territorial line. Therefore, S. Huntington’s theory of a global policy developed along the cultural line finds support.

En las últimas décadas el abuso sexual de menores emergió en la Iglesia Católica como una tormenta imprevista, involucrando a obispos, sacerdotes y organizaciones religiosas. Las investigaciones mostraron un conjunto complejo de graves conductas ilegales y antiéticas que llevaron a crear un ambiente de desconfianza, angustia y dolor entre los laicos. En muchos países los tribunales civiles y eclesiásticos buscaron resolver el problema. En Argentina un caso atrajo la atención de la sociedad y los medios: el juicio contra el sacerdote Julio Grassi. La búsqueda de la verdad fue difícil porque los medios trataron de influir en el proceso decisorio judicial. Este hecho favoreció el debate de varias cuestiones constitucionales relevantes relacionadas con el derecho al debido proceso. Pero después de más de una década la Suprema Corte federal confirmó lo que el primer tribunal había dicho: Grassi es culpable. La batalla por un juicio justo había finalizado aunque muchas personas aún siguen creyendo que Grassi es inocente.

Currently, the entire world community is entering a new era, which is characterized by the emergence of numerous and widespread phenomena and challenges of world civilization, such as international terrorism, progressive nationalism, religious intolerance, as well as increasingly persistent political separatism. The disintegration of a number of political states in Asia, Africa and Europe, the destructive potential of disintegration of peoples that have existed for a long time within the framework of a single statehood, give grounds to believe that political separatism goes beyond the framework of not only national, but also regional security, acquiring an increasingly international aspect. These separatist movements use not only peaceful demonstrations in their arsenal, but violent forms such as uprisings also carry terrorist threats. Extremist acts in this context represent a form of realizing a separatist goal, acquiring more and more new forms and methods. Certain political, nationalist, religious organizations of a separatist orientation use violent methods. The current political situation shows that separatism becomes a tool and means of struggle for subjects of political activity in the process of achieving their goals. At the same time, it turned out to be profitable for political organizations, movements and individual politicians to use extremism. Numerous cases of world disorder, irresponsible attitude to manifestations of political – national separatism led to the fact that at present separatism has acquired a large-scale and all-encompassing character, and political conflicts are extremely violent, acting as extremism and terrorism. It is argued a necessary prerequisite for the stability of a polyethnic state is a more or less homogeneous cultural space, a common political culture, a single ideological dominant. Achieving just such a state will, apparently, be the most effective means of preventing separatism in multinational states.

In various societies, a certain percentage of people do not identify with any church or religious group. In Slovakia, according to the last census, it is about 15.0%. P. M. Zulehner argues that attempts are being made to portray this type of people as 'unbelievers', but some sociologists might argue about what 'unbelief' actually means, as it is defined only in the categories of rejection of the official religious organizations. The type of 'unbelievers' refers to people who do not accept the official models of religiosity and who create a new one - their own interpretations of life and the world. In the outlined context, the presented sociological study seeks to approach the phenomenon of believing without belonging (concept of G. Davie) among Slovak youth. The author asks and tries to answer the question. What does a youth who does not identify with any religion believe in? The conclusions rely mainly on research into the religiosity of youth in the regions of Spis, Liptov and Orava, in which around 10.0% of young people do not identify with any church or religious group. The study focuses mainly on less official, respectively, formal religious dimensions - e.g. religious experience, acceptance of religious doctrine, acceptance of religious morality, etc.

W Drugiej Rzeczypospolitej ważnym zjawiskiem religijnym, kulturowym oraz społeczno-ekonomicznym była – tak jak i dzisiaj – turystyka pielgrzymkowa. Zamierzeniem autora artykułu było dokonanie analizy przepisów prawa obowiązujących w tym okresie oraz udzielenie odpowiedzi na pytanie, czy ustawodawstwo państwowe miało pozytywny wpływ na rozwój tego rodzaju turystyki. Podstawowymi aktami normatywnymi, których przepisy zostały poddane analizie, są Konstytucja Marcowa z 1921 r. oraz Konstytucja Kwietniowa z 1935 r. Przepisy ustaw zasadniczych gwarantowały obywatelom m.in. wolność kultu, zaś związkom wyznaniowym, uznanym przez państwo, prawo do urządzania zbiorowych i publicznych nabożeństw. W zakresie ustawodawstwa zwykłego przeanalizowano przepisy kodeksu karnego z 1932 r., ustawy o zgromadzeniach z 1932 r. oraz przepisy odnoszące się do czasu wolnego od pracy (ustanawiające dni wolne od pracy oraz wprowadzające instytucję urlopu wypoczynkowego). Zwrócono też uwagę na projekt „ustawy turystycznej”, który zawierał regulacje mogące mieć wpływ na rozwój turystyki pielgrzymkowej. W dalszej kolejności przeanalizowano akty prawne wydane przez ministra komunikacji, przewidujące ulgi dla pielgrzymów podróżujących koleją, a także akty prawne wydane przez inne organy, zawierające przepisy obowiązujące pielgrzymów wyjeżdżających za granicę lub przyjeżdżających z zagranicy do Polski. Przeprowadzona analiza przepisów prawa pozwoliła na stwierdzenie, że działania władz państwowych, uznających doniosłą rolę religii w funkcjonowaniu państwa i społeczeństwa, sprzyjały rozwojowi turystyki pielgrzymkowej. Przepisy nie przewidywały ograniczeń i uprawianie tego rodzaju turystyki mogło odbywać się swobodnie. In the Second Republic of Poland, an important religious, cultural and socio-economic phenomenon was – as it is today – pilgrimage tourism. The author’s intention was to analyze the laws in force at that time and to answer the question whether the state legislation had a positive impact on the development of this type of tourism. The basic normative acts in this respect were the Constitution of March and the Constitution of April, whose provisions guaranteed, among others, the freedom of worship to citizens, and religious organizations, recognized by the state, the right to hold collective and public services. When it comes to ordinary legislation, the provisions of the 1932 Criminal Code, the 1932 Law on Assemblies and the provisions relating to time off from work (establishing holidays and introducing the institution of rest leave) were analyzed. Attention was also drawn to the draft of the “Tourism Act”, which contained regulations affecting the development of pilgrimage tourism. Next, the paper focuses on the legal acts issued by the Minister of Communication, providing concessions for pilgrims travelling by train, and on the legal acts issued by other bodies, containing regulations for pilgrims going abroad or coming from abroad to Poland. After the analysis of the legal regulations, it was concluded that the actions of the state authorities, recognizing the important role of religion in the functioning of the state and society, favored the development of pilgrimage tourism. The regulations did not provide for restrictions, which resulted in the practice of such tourism without restraint.

This study aims at describing and analyzing the internalization of national awareness through raudlotul athfal (RA; an Islamic early childhood education institution) with the spirit of Aswaja an-Nahdliyah. Aswaja an-Nahdliyah is an ideology adopted by Nahdlatul Ulama, a major Islamic religious organization in Indonesia. This study argues that the internalization of the national awareness needs to be instilled from early age to anticipate the influence of globalization which is feared to erode the original character of a nation. Within the study, the qualitative method was adopted in order to answer two research questions: (1) how Islamic early childhood educational institutions develop nationalism awareness through the teachings of Ahlusunnah wal Jamaah; and (2) how the institutions construct the awareness of nationalism through the teachings of Ahlusunnah wal Jamaah. The results of the study show that the internalization of nationalism awareness through Islamic early childhood education institutions with the Aswaja an-Nahdliyah’s spirit has been carried out through curriculum content which has been systematically arranged in each research subject with the principle of considering early childhood characteristics. At the same time, the results of the study also show that the construction of nationalism awareness in the Islamic early childhood education institutions can be seen in Islamic holidays and national activities which were held on the Islamic early childhood institutions.

The objective of this article is to determine the conditions and factors contributing to interreligious and state-confessional tolerance, development of partnerships, and harmonization of social and political life by means of examining the religious situation in Zhytomyr region. Methodology. The principles of systematicity and objectivity have sustained the analysis of the religious situation in the region within the general context of the church-religious relations in Ukraine in the system of social and political life and insured objective and impartial attitude to the activities of different confessions. The historical-typological, problem-chronological and comparative methods have allowed to identify problematic issues of contemporary religious life and trace the dynamics of the population’s religious preferences in terms of relations between the state and the church, particularly in the regional context. The scientific novelty of the study lies in the fact that the research presents the model of partnership relations between the regional authorities and religious associations and determines the factors contributing to social tolerance. Conclusions: From the analysis of the religious situation in Ukraine and Zhytomyr region and the overview of the main trends in the state-religious and interfaith relations, it is possible to conclude that the most essential factors and conditions that promote religious, social, and political tolerance include constructive cooperation between authorities and religious associations, resolving property, political and personal issues of religious organizations, involving them in the activities on the state, regional, and city levels, supporting initiatives aimed to solve social development problems, promote interfaith dialogue, and create platforms for interreligious relations.

The article reveals the role of mass media in the process of forming the religious identity of modern student youth. The phenomenon of religious self-determination becomes particularly relevant as a process of religious change, which is influenced by factors whose number cannot but change in the modern world. Theoretically significant for this article are the works of Peter Berger, who develops social constructionism in sociology and considers the role and place of religion in modern secularized society. The work also used the theory of mediatization developed by S. Hjarvard and M. Levheim. The empirical basis is the results of qualitative and quantitative research. Using the results of interviews with UdSU students, it was possible to determine the features of practical student religiousness, as well as students' attitude towards the media. Using the results of an online survey of UdSU students, the relationship to religion and religious figures was analyzed depending on what news the student meets. In addition, the main indicators of religiosity were identified, as well as the sources of news about religion. Religious identity is formed primarily in the family. Students mostly go through the process of converting to religion in early childhood. The process of religious conversion is manifested in different ways - baptism, attendance of religious Sunday schools, discussions about religion, and imitation of family members. During student years, students question their religiosity. As active users of electronic technology, students encounter news about religion in the media (mainly on television and on the Internet). However, if they need information related to religion, students tend to turn primarily to religious officials with whom they know, religious relatives, friends who seem to be authority on the subject, and the Internet. The final decision, however, is made by the student.

This study aims to determine how the application of Islamic law in Indonesia in the sociological review of law both before and after independence. This research is a type of library research using a philosophical and sociological approach. The results of this research show that: The development of Islamic law in Indonesia has started since before independence and after independence, namely the old order and Entering the new order era under President Soeharto the issuance of Law number 2 of 1989 concerning the national education system which strengthens religious lessons into compulsory lessons from elementary to college. Law No.7 of 1989 regarding religious courts, compilation of Islamic law, Pancasila Muslim charity foundation, construction of Hajj dormitories, special program madrasah aliyah, postgraduate programs at IAIN, Arabic broadcast on TVRI, the formation of religious organizations such as MUI, ICMI, IPHI etc. There are two problems that have a major impact on the application of Islamic law in Indonesia. First: because of the entry of Western law and because it intersects with customary law. Second: Due to political influence and community culture. In a sociological view, Islamic law is difficult to implement perfectly, because Islamic law is both in the area of ​​religion and in the territory of the state. This social problem causes a tug of war between religious principles and state principles. The solution to this tug of war is that in the public domain it is the responsibility of the state, while the individual area is given to religion. Judging from the sociological aspect, the material products of Islamic law in Indonesia must be able to accommodate the problems in dispute and how they are resolved in simple society and modern society. This research is expected to be an additional reference in knowing the application of Islamic law in Indonesia in the sociological review of law both before and after independence.

The author of the publication analyzes the religious policy of the Soviet state in the 70s of the twentieth century. The main stages of the evolution of the religious policy of the state in the field of lawmaking, as well as the features of its implementation in relation to religious organizations, are analyzed. Particular attention is paid to the process of relations between the Council for Religious Affairs under the Government of the USSR and the Ryazan authorized Council with specific communities of believers of different faiths. Particular attention is paid to the complaints of believers in the center on the actions of local authorities. The author comes to the conclusion that the state religious policy is inconsistent.

Places of worship play important roles as anchor institutions that promote community engagement and motivate political activity. Universities, particularly in urban settings, can also serve as anchor institutions that connect communities. Yet, there is often a gulf between the two, to the detriment of the broader community. In this article, we present the Little Rock Congregations Study (LRCS) as an approach to community engagement with faith-based organizations in an urban setting. This research project, based at the University of Arkansas at Little Rock, involves an interdisciplinary team focused on understanding and improving the community engagement of congregations in the city of Little Rock since 2012. We present qualitative and quantitative data to illustrate the benefits of our approach, including research results returned to community organizations, greater visibility of the university in the community, student involvement in research and with faith-based organizations, and substantive findings that inform the greater body of knowledge and our own community. Through more than eight years of community-based work on the LRCS we provide six key lessons learned for researchers and students building relationships with religious leaders that can help bridge the gulf between these two key community institutions.

Introduction. The system of modern education in Ukraine is stored from the cob early training, the professional training of young people, the food education of the young people and the staff of the diploma education, including Graduates of other high school students will receive the same education and qualifications, as well as graduates of civilian students of high education - a young specialist, bachelor, master.Purpose. Coverage of the peculiarities of military training in modern conditions of hybrid warfare, analysis of the current state, purpose and content, problems and prospects for the development of military education in Ukraine.Methods. The article uses some general scientific and special methods of theoretical and empirical research, including analysis of the scientific literature on the problem, systematization and generalization of materials.Results. The scientific article highlights the features of military training in the current circumstances of Ukraine's participation in the hybrid war, analysis of the current state, objectives and content, problems and prospects of military education. Military education is based on the principles of scientificity, humanism, democracy, consistency and continuity, independence from the interference of any political parties, movements, other public and religious organizations and is carried out on the basis of the competency approach.Originality. The system for the training of Vyskovy fakhivtsy, which was established in Ukraine, is a folding man of the state system of education. There are 12 VVNZ and VPN ZVO (2 Universities, 4 Academies, 6 Vіyskovy Institutes) at the System of Vіyskovo іnstitutes; department of military training (5 - staff officers, 26 - reserve officers). Three mortgage the status "National"Conclusion. The practical component is the introduction of interactive forms of education namely business and role-playing games in the educational process of military educational institution, which bring theoretical training as close as possible to real practice, because business and role-playing games are the basis of decision-making both in specific combat situations and in classes, they contribute to the formation of knowledge, laws, trends in military affairs, logical methods of system analysis. Role-playing techniques such as behavioral-game techniques are very important, they are based on stimulating the game interactions of cadets in close proximity to the real professional military combat activities of an officer. Such techniques include: instruction, activation of game parties, correction of the game participants behavior, step and final evaluation techniques. The so-called cognitive-game techniques are of particular importance in the organization of role-playing games in the military training. Such techniques include: a) techniques that promote entry into the role - image (description of each participant role in the game, motivation, encouragement, question-hint, as well as encouragement and humor); b) methods of role correlation (leading questions, comments - questions, support - defence etc).

On March 11, 2020, the World Health Organization declared covid-19—the disease caused by the novel coronavirus—a global pandemic. As this coronavirus spread throughout the world, most countries implemented restrictions on public gatherings that greatly limited religious communities’ ability to engage in collective worship. Some religious leaders objected to these regulations, opining that faith would spare their congregants from illness or that their religious freedom is paramount to public health. Meanwhile, growing numbers of covid-19 infections were being traced back to religious leaders or gatherings. This article explores how governments have balanced freedom of worship and public health during the 2020 pandemic. Through the comparison of controversies in South Korea, India, Brazil and the United States, it highlights the paradoxes in debates about whether to hold religious communities accountable for the spread of this highly contagious and deadly disease.

The Vietnamese state has issued numerous measures to prevent the spread of covid-19 in the country. This paper shows how the state used the law to manage religious activities for the purpose of public health during the epidemic. We argued that because of legal, institutional, and religious factors, the Vietnamese state was successful in establishing cooperation with religious organizations to implement measures restricting religious activities to limit the spread of the epidemic in the country.

Nahdlatul Ulama (NU) is one of the largest religious organizations in Indonesia. The santri community that is very identical to NU has contributed to Indonesia's development. When viewed from history, Santri were actively involved in Indonesian politics. The contribution of the santri is seen in various strategic positions of the country. The purpose of this study was to determine the attitude of the santri identity in political moments. This study uses a case study method to determine the process and central dynamics of santri in political activity. Semi-structured interviews were used to determine the identity construction of two subjects who had different backgrounds, but both were NU members who were raised in the santri tradition. The results showed that the santri's attitude did not have a particular patron/command and was amoeba/spread in various positions. Santri builds a unique identity as pride and has more value than other groups. Another result shows that political activity is considered an activity in worship.

In the era of globalization, the whole world has turned into a small village. It is safe to say that the reason for the change in the world and its transformation into an information society was Internet resources. Through the Internet, you can find out in seconds what is happening anywhere in the world. Thus, the Internet has become an integral part of a person's daily life. Today, people denied access to the Internet feel like hermits in the desert. This proves the fact that society has become informational and virtual. The Internet has become a real force, not only informing but also virtualizing society. Most of the offline services that were before the advent of the Internet are now available online. For example, education has become available remotely via the Internet. Purchases are also made through online stores. Money transfers have been made online since the advent of the Internet. Thus, the vast majority of services that are demanded to meet human needs have become virtualized. One of the inherent values of human nature is faith. More than 84% of the seven billion people living on Earth are of one religion or another. According to statistics for 2019, 57% of the world's population, or more than four billion people, use the Internet. In an era when all areas closely related to human life are virtualized, religious relations did not remain distant from these changes. The Internet has proven to be effective in spreading religion. The preaching work is done exclusively over the Internet, through websites. The reason for this is efficiency in terms of saving time and money. So, for example, if you want to listen to a preacher, you do not have to meet with him tet-a-tet, you just need to make an agreement and simultaneously connect to the Internet. Besides, you can register, listen to, and view the sermons of the desired preacher on their website. The necessity of traveling to a specific country or place for religious education has decreased with Internet development. The possibility of acquiring knowledge and getting an education at a religious university through distance learning are available nowadays. The Internet has removed many barriers and boundaries in time and space, raised human life to a new level, and opened up many opportunities. The sites have become a mirror of any religious organization. An organization that does not have its own website in the information society is like an organization without an address or specific location. Today's consumers will mostly recognize any organization through their personal website. Religious organizations, adherents of any religion, or a person who wants to embrace a new faith can easily access the information through the website. For all of the above, it is crucial to provide religious information through the website under technical and theological norms.

Несмотря на проявление определенного интереса к религии в перестроечные годы российский Дальний Восток к началу 1990-х годов продолжал оставаться самым секулярным регионом страны, значительная часть его населения не имела опыта «жизни в Боге». Принятие ФЗ «О свободе вероисповеданий» (1990) и подписание Президентом РСФСР Б.Н. Ельциным 20 сентября 1991 Указа № 123 «Об открытии г. Владивостока для посещения иностранными гражданами» привели к тому, что российский Дальний Восток в 1990-е годы становится одним из излюбленных мест работы иностранных миссионеров, прибывающих в регион из США, Республики Корея, Японии, Австралии, Новой Зеландии, Канады, КНР и других стран. Значительная часть миссионеров, работающих на Дальнем Востоке России, были представителями протестантских и католических религиозных организаций. Материальная и моральная помощь иностранных миссионеров и миссионерских организаций местным протестантским общинам (баптистов, евангельских христиан, христиан веры евангельской (пятидесятников) и адвентистов седьмого дня) способствовала тому, что дальневосточные протестанты смогли в 1990-е годы не только начать массовую евангелизацию населения Дальнего Востока, но и добиться в этом значительных успехов, обогнав по количеству религиозных общин Русскую православную церковь. Миссионерское служение на территории российского Дальнего Востока представителей различных христианских конфессий из сопредельных стран способствовало, с одной стороны, росту протестантских и католических общин и групп, помогало дальневосточным верующим в организации благотворительной и милосердной деятельности; с другой – иногда приводило к конфликтным ситуациям. Позиции баптизма, евангельского христианства, пятидесятничества и адвентизма на Дальнем Востоке России были прочны и в советское время, в постсоветской России они должны восприниматься как традиционные религии, в дополнение к более традиционным, исторически признанным.

This article examines the dynamics of the registration of religious organizations in the Republic of Bashkortostan (according to the Ministry of Justice of the Russian Federation), as well as the ratio of religious organizations by the type of religion, belonging to the Administration of Muslims, the diocese of the Russian Orthodox Church, type of settlement, districts and cities of the Republic of Bashkortostan, districts of Ufa in the general composition of all religious organizations registered in the Republic of Bashkortostan. The research results given in this article demonstrate that one-fifth of religious organizations registered in the Republic of Bashkortostan to date formalized their activities in 2003; Muslim religious organizations accounted for 72.3% of all registered religious organizations; the predominance of Muslim religious organizations among the religious organizations registered annually in the Republic of Bashkortostan remains stable. The overwhelming majority of the Orthodox religious organizations belong to the Russian Orthodox Church Moscow Patriarchate (ROC-MP), among the Protestant religious organizations the Pentecostal organizations comprise more than half, i.e. about 61% (60.5%). This article can be used by public authorities, researchers, students and post-graduate students.

One of the intractable problems of Africa is socioeconomic development. It is a “wicked problem” that has defied decades of tinkering and tweaking of economic policies and government interventions. Like many African governments that succeeded oppressive colonial governments, many religious organizations frequently promise their members the help of divine power to deliver development. African Pentecostalism, especially the prosperity variant, has been at the forefront of promising to make its members healthy and wealthy through divine means. How the theology of plenty and healing has practically improved the economic and therapeutic systems of Africa is a question of debate. Some scholars, in line with pentecostal self-representation, claim that Pentecostalism inspires development from below. This essay critiques this self-image of African Pentecostalism in the context of African economic indices and the raging and ravaging coronavirus disease pandemic. The COVID-19 pandemic presents an important challenge but also an opportunity to test the doctrines and claims of pentecostal leaders. In the attempt to cater to leaders’ economic self-interest, pentecostal responses to the pandemic have, however, been uncoordinated and have failed adequately to mobilize resources that serve its members and the larger society in their moment of needs.

With the global spread of the COVID-19 pandemic, the states’ policy for religion has become visible in numerous forms that were bound to differ. It thus merits to reflect on how both the pandemic itself and the various government responses are likely to shape the role of religion in the society. This paper seeks to shed light on how rationally public authorities manage the COVID-19 outbreak process with regard to religious sphere in case of Turkey and Ukraine. The study follows a content-analysis research design, and the data obtained derive from official statements made by relevant policy-makers and religious leaders in Turkey and Ukraine and available from open data sources.From analyzing statements with a reference to the COVID-19 and made by the targeted officials and religious leaders in Turkey and Ukraine, we can trace (1) how the narrative of public authorities to religion has been shaping over the pandemic, and (2) how religious organizations respond to governmental decisions. Against the background of the quite frequent reference to the theme of COVID-19, religious issues do not appear so often on policy-makers’ agenda. In case of Turkey, religious times do not have a meaningful influence on religiosity in the discourses, and persons remain their general parlance, while for Ukraine we record a clear correlation of religious reference dynamics with highly intensive religious times.We can find that local religious background affects religious policy in emergency situations such as pandemic. When it comes to Turkey, Diyanet as a public body intertwined with political power may embrace a parallel attitude with it and keep control over religious affairs effectively. As for Ukraine, its current religious environment makes public decisions related to religious organizations rather vague and causes some uncertainty. In this regard, the authorities need to scrutinize their contribution when introducing some public regulations to limit activities of religious organizations on the grounds of both justice and policy effectiveness. They should strike a balance between minimizing religious disruption and respecting religious rights and freedoms. The COVID-19 pattern proves an importance of the relevant agency in the sphere of religion as a driver in a full-fledged dialogue with public authorities and religious organizations.

Urban space is a familiar place of religious-secular struggles in postsocialist world today, foremost due to the deprivatization of religion followed by attempts of religious organizations and new ...

Muhammadiyah as a religious organization, is very concerned with the world of education. The presence of Muhammadiyah education in educating the nation's life has been going on for more than a century, since its establishment in 1912. Its educational characteristics, which symbolize the personality of Muhammadiyah, have brought progress in education throughout Indonesia, from Sabang to Merauke. Data were collected through interviews, observation and documentation. From the research results, it is illustrated that the Muhammadiyah education movement advances education in Muslim minority areas, with its educational identity Al Islam and Muhammadiyah, collegiate management patterns and community cooperation. Muhammadiyah with its solar light brings enlightenment to the progress of education in West Papua, not only for the Muslim community but also for non-Muslims. In accordance with Muhammadiyah's khittah as a reformer, the Muhammadiyah Education movement in West Papua is synonymous with inclusive, pluralist, and moderate concepts. This proves that Muhammadiyah has long been enlightening its rays by carrying out tajdid propagation of its culture in the Muslim minority areas of the Earth of Paradise.

The new coronavirus came to Norway along with vacationers returning from Italy and Austria in February 2020. In less than a month, the demographic profile of the individuals infected by the virus changed from the privileged to the less privileged and from people born in Norway to immigrants from certain mostly Muslimmajority countries. This article presents how The Islamic Council of Norway (ICN) produced and distributed information material about the coronavirus in the early phase of the pandemic in Norway. Further, it examines how the ICN’s informational material reflects particular ideas about the social role of religious organizations. The empirical material analyzed in the article stems from media reports, government press releases, and information material published online; the analysis is inspired by Niklas Luhmann’s theory of society. The results show dedifferentiation occurring as the ICN linked religion to politics and health as well as how the ICN links the Norwegian national public with a transnational Muslim public. Thus, this article shows how different ideas of the religious and the secular as well as of the national and the transnational coexist in Norway. The discussion relates this to theories about the social role of religion and religious organizations, focusing particularly on the concept of religious organizations as public spaces. The article contributes to a metatheoretical reflection on religious social practice. It also employs and tests alternative theoretical understandings of integration and social cohesion. The results are relevant for practitioners and analysts of religious social practice in modern, secular, and diverse social contexts.

The review reveals the main topics described in the monograph "Religion in modern Russia: contexts and discussions", published in 2019. The review examines the role of religion in the modern social and political life of Russia, the development of relations between the religious organizations and Russian state and society, the special features of the inter-religious dialogue in Russia, as well as the theoretical framework for studying the relationship between religion and the public sphere in the modern world. Modern political science pays mounting attention to the socio-cultural dimension and cultural and civilizational aspects of politics, overcoming the paradigm of modernity and the idea of linearity of political processes. Religion begins to act as one of the most important factors influencing the sphere of politics. In the current situation, when political processes are inherently post-secular, while the methods of describing them are still secular, it becomes necessary to develop new theoretical and methodological tools for studying the relationship between religion and politics. The review touches upon a possible theoretical framework for describing the role of religion in contemporary politics. The authors also pay attention to the role of religion in the formation of group identity, the socially significant functions of religious organizations, the role of religion in transmitting the most important values to wide sections of society. The review pays special attention to the problems of interreligious relations, as well as the relationship between religion and politics in Russia, emphasizes the important role of religion in resolving a number of problems in Russian society, where, in the context of the historically established coexistence of various religions and confessions, building interreligious and interconfessional dialogue is particularly important.

As social creatures, humans naturally cannot live without the help of others. Based on those dynamically social interactions, religious organizations --a form of a social group based on equality in both activities and professions-- are formed. At the end of the 19th century, the birth of several Islamic organizations was the answer to the Dutch colonialism situation, including the Mathla'ul Anwar. The existence of Mathla'ul Anwar in Central Java Province is still not well known generally, even though it has been established since 1916. This paper would like to raise an issue qualitatively related to tracing the existence and its service to the community in Central Java. Regional management informed some areas that could be traced for the presence of the organization: Salatiga City, Brebes, Banjarnegara, Purbalingga, and Temanggung Regency. The results obtained in this study are, historically, Mathla'ul Anwar was a reorganization of existing management and new management. The community services are mostly in education, where several established foundations were then joining the organization, becoming the power of movement (da'wa) as much support from professionals. The obstacles that existed in running the organization are the limited funding sources and the lack of sustainability and equal guidance for the administrators.

Poor health behaviors among North Korean refugees (NKRs) in South Korea are serious risk factors hindering their overall well-being. Despite their significance, little is known about the roles of social networks in promoting health behaviors of NKRs. Thus, we examined how social network characteristics were associated with health-promoting behaviors among 202 NKRs. We found that social networks featuring members of religious organizations were positively associated with overall health-promoting behaviors, health responsibility, exercise, and nutrition, whereas networks with South Korean friends were negatively associated with nutrition. Findings suggest that health interventions facilitating religion-based network ties may promote health behaviors among NKRs.

When the Liberal Democratic Party (LDP) again took control after the 2012 general election, Japan's ruling party politicians increasingly associated themselves with Shinto Seiji Renmei, a political organization that is affiliated with Shinto, the country's native religion. What are the motivations for joining such a group, considering Japan has institutional regulations regarding the separation of politics and religion, in addition to there being no sign of rising religiosity among the Japanese population? I explain this puzzle by focusing on politicians' electoral incentives in a changing environment of Japan's party politics. As the opposition became fragmented after 2012, the ruling party's candidates found it electorally advantageous to appeal to the core supporters rather than the centrist floating voters. An empirical analysis of an original dataset supports my argument. The findings suggest the changes in Japan's political landscape might affect the future strategies of LDP politicians, particularly regarding the coalition with Komeito. Overall, this study proposes that there is a need to pay closer attention to politicians' strategic use of religion in politics.