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This qualitative study investigated how individuals managed their religious identity at work. Christians, non-Christians, and non-religious (n = 320) from across the United States took an online, open-ended questionnaire. Rich information emerged from the data concerning the why and how of religious disclosure, what happened after disclosure, and what strategies should be used for the most positive disclosure outcomes. The findings suggested a religiously respectful culture depends on its individual members' communicative practices. Religious conversations in the workplace were possible so long as individuals knew how to do so appropriately and effectively. Practical implications including best religious communication practices for employees and organizations were provided. [ABSTRACT FROM AUTHOR]

This article explores a religious community in Algeria where, with the ignition and structure of ritual music, a wide spectrum of trance processes are explicitly cultivated so that pain and suffering can be engaged, moved, and expressed through trance dancing. The way that trance is described in dīwān indicates that it is understood as emerging primarily from the realms of feelings, particularly the dialectical role of painful feelings. Furthermore, varieties of trance are named and indexed either by the sorts of affects they involve or as types of actions that trance feels like. Thus, rather than trance being something of the "mind" here, it is an affective experience, ordered by how it feels. This article takes a close‐up, sensory ethnographic approach to flesh out the rich, detailed taxonomy of feeling intensities that are used to describe how trance feels, examining what tranced suffering does both socially and personally. [ABSTRACT FROM AUTHOR]

While storefront churches are pervasive in central city neighborhoods throughout the United States, the spatial disciplines have been slow to incorporate them as a subject of research. The current paper examines the emergence of storefront churches and the ways in which their interior spaces are adapted and experienced by their congregants and clergy. This paper brings to light how disenfranchised groups became associated with the storefront churches and contested a history of marginalization to create unique spaces of religious, social, and cultural importance for themselves. Observations of the arrangement of interior space, the use of everyday objects to shape religious and social gatherings, and in‐depth interviews were conducted in seven storefront churches. The study found that clergy and congregants shared a history of migration from the rural South and that the churches generally adhered to southern forms of worship of the sanctified church. Storefront church space was adapted to support aspects of sanctified worship, along with particularistic forms of expressivity of each church's view of the world. The study provides insight into the ways in which storefront churches have emerged as an important space where marginalized groups shape their own designs for modes of worship, communion, and expressivity, disassociated from the dominant society. [ABSTRACT FROM AUTHOR]

This article shows how the discursive use of religionisations – the interpretation and positioning of an object in a religious semantic – becomes a central strategy in the evaluation of mountaineering and climbing. Starting with the French Revolution and the consequences of its appropriations of nature, the article shows how evaluations of mountaineering endeavours use religionisations (a sacralising of different aspects of mountain culture) as a legitimising strategy. Contrasting with these affirmative religionisations, the article moves on to more critical evaluations of these religionisations, such as it is used in the debate about the 'right' way of approaching mountains, for instance in debates about 'wilderness.' In such debates, 'Religion' is used to distinguish between the usual and the unusual, the constitutive outside of the spaces and value systems we normally inhabit. Applying the Foucauldian notion of 'apparatus' to the data of Alpinist discourse, 'Religion' becomes a 'boundary-object' in a system of reference allowing for the evaluation of identities. [ABSTRACT FROM AUTHOR]

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Copyright of Tyragetia is the property of National Museum of History of Moldova and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Atheism is among the phenomena that have spread in most societies and have caused controversy about its causes and factors of spread, the extent of individuals' indulgence and belief in them, especially young people, and with this spread these atheistic ideas began to come out into the open after they were characterized by absolute secrecy, as social networks and technology contributed The modern by promoting the ideas of atheists and trying to attract different groups of society members, especially the youth group, and what helped this polarization is the exposure of young people to strange ideas spread on the Internet, especially those that raise suspicions about religion and its appearance and mesmerizing Its weak souls and weak religious, social and scientific culture, or those who suffer from special personal circumstances and trauma, especially the circumstances of armed conflicts and the consequences of killing, displacement, displacement, asylum, hunger and deprivation, so that psychological, social, personal, security and military causes blend with the rush of young people and their drive behind these ideas, The means that facilitated the issue for atheists were represented by interactive media and its communicative means, so that this media plays an active role in spreading atheism, but from the same platform I found media awareness campaigns directed against ideas of atheism in an attempt to A response to this negative phenomenon and awareness of its dangers, therefore it must be asked about the role of the interactive media in spreading atheism and attracting atheists, and the importance of modern media in immunizing and educating young people and revealing the truth of atheists and promoting the correct religious culture and good thought, and stand on the feasibility of international legal rules in this context from Where facing. [ABSTRACT FROM AUTHOR]

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In the collection of Vatopediou Monastery (Mount Athos) there is a Late Byzantine vestment called by the monks the "Arabic stole" (arabikon ōmophorion). This quite unique vestment probably owes its name to two bands of embroidered Arabic inscriptions on the lower part of each end. It is one of the very few known Byzantine religious objects to feature legible Arabic inscriptions, a visible symbol of Islamic otherness juxtaposed with the standard Christian iconography. Apart from bringing into the spotlight a medieval vestment that has been overlooked by scholars, this article traces possible sources of artistic transfer through a discussion of texts and extant objects. Finally, it aims at expanding our understanding of the reception of Islamic art in Late Byzantium, a time of both political decline and cultural renewal. [ABSTRACT FROM AUTHOR]

Copyright of Technical Transactions / Czasopismo Techniczne is the property of Sciendo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article demonstrates how Lucas Cranach's "Schneeberg Altarpiece" of 1539, the first evangelical retable, instructs viewers in Lutheran theology. Perpetuation of evangelical public devotional practice; Strategies of the retable's iconography; Explication of Martin Luther's notion of justification by grace through faith; Argument that "Schneeberg Altarpiece" actively changes the purpose of religious art.

As did the late Eugene Genovese, Schipper concludes that Vesey and other church leaders forged a flexible appeal based on both Christian and West African ideals. Denmark Vesey's Bible: The Thwarted Revolt That Put Slavery and Scripture on Trial. "The enduring but contested question of what the Bible implies in the context of American white supremacy", Schipper observes, "continues to be a matter of life and death in Charleston and cities across the nation" (p. 127). [Extracted from the article]

The last article in the text is not devoted to religion but to non-religion. Six areas of research included immigrant women and social networks, religion and domestic violence, religious and sexual identities, religion and education, religion and heath, reasonable accommodation (legal implications of religion in a secular environment). 359 Book Reviews © Journal of Comparative Family Studies Volume 50 Number 4, 2019 10.3138/jcfs.50.4.006 it was" (p. xix). [Extracted from the article]

Body donation is considered an altruistic act done by people for advancement of science. There has been a significant depreciation in the availability of cadavers for teaching and research all over the world. Unlike India, many countries have studied the profile and attitudes of potential body donors to improve body donation. With a huge health sector, this Indian study studied the profile and attitudes of body donors and their role in aiding science through body donation. Four hundred thirty-one survey forms with informed consent were sent to registered body donors. The questionnaire focused on demographic parameters and their perception on body donation. The data were collated, compared and interpreted with similar studies done worldwide. The study shows an interesting pattern among the Indian donors in comparison to the West. An Indian donor is a male individual in 70s, highly educated and religious with good social background. Despite many similarities, there are important distinguishing features unique to our country and many myths surrounding body donation. The Indian donor is highly educated male and charitable with strong belief in God. He believes in aiding medical science through body donation. [ABSTRACT FROM AUTHOR]

In the wake of renewed attacks on both Muslim and Sikh communities, the hijab and turban continue to be enveloped as important material objects in the racialization of Muslim and Sikh bodies. Analyzing contemporary visual culture as both testament and counter-archive to a geopolitical project of Islamophobia, this article moves to both assemble and update how these unsettling figures are read and apprehended by statist forces and how they inventively resist such forms of scrutiny. Comparative in scope, I look at the racial, gendered, and queer configurations that the religious symbols and objects of hijab and turban provide. Specifically, this article examines the twinned contradictions in arguments around religious freedom, as well as the imperialist discourses of security and insurgency in the ongoing Global Wars on Terror. Through readings of recent events, ephemera, and visual culture, this article argues that the aligned politics of recognition of these two bodies has important effects for the racial, gendered, and sexual politics of American empire. [ABSTRACT FROM AUTHOR]

Copyright of Strategic Universe Journal / Univers Strategic is the property of Dimitrie Cantemir Christian University, Institute for Security Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the religious references in Sting's lyrics from the first decade of his career (1975-1984), comprising his time as a member of Last Exit (a group that was mostly active in and around Newcastle upon Tyne) until the breakup of The Police, the group that made him an international superstar. The article shows that some of Sting's most interesting songs that employ religious ideas, texts, or expressions went through several incarnations. It also reveals that Sting refrained from the topic during his early years with The Police, but returned to it later, after he reached the age of thirty and the group gained international status. [ABSTRACT FROM AUTHOR]

The article discusses preoccupation of modern museum with the systematic classification of knowledge by means of objects derived from the catalogues of the 16th century. Topics discussed include the religious objects and their sacred dimension, the museum as part of an intellectual and cultural history of modernity, and the conference "The Museum in the Service of Man Today and Tomorrow: The Educational and Cultural Role of the Museum" organized by the French section of the International Council of Museums organized in 1971.

This essay explicates Robert Cummings Neville's theory of religious truth, focusing especially upon its foundations in the semiotic and pragmatism of C. S. Peirce. In accordance with Peirce's semiotic, Neville construes religious truth as consisting in a triadic relation obtaining between religious signs, the ultimate objects they represent, and the living interpreters who interpret those ultimate objects via religious signs. In accordance with Peirce's pragmatism, Neville construes religious truth as consisting in the practical fruits of interpreting religious signs in the experience, behavior, and thought of living interpreters. Neville's theory of religious truth also depends crucially upon his metaphysics, which hypothesizes that all determinate things are defined by four elements: form, components formed, existential location, and value-identity. These "cosmological ultimates" define the finite sides of four "finite/infinite contrasts" with the infinite, indeterminate ontological creative act that creates all determinate things out of nothing. Religious symbols are true in a semiotic sense when they represent what is ultimately real by schematizing the finite/infinite contrasts that actually define the boundedness of the creation over against the ontological creative act. And religious symbols are true in a pragmatic sense when interpreting those symbols causes interpreters to regard as their ultimate concerns the religious predicaments associated with having form, components, existential location, and a value-identity. In short, religious symbols are true insofar as they represent realities that are truly ultimate and their interpretation generates the good living fruits of righteousness, wholeness, love, and ultimate meaning. [ABSTRACT FROM AUTHOR]

The legal basis of the relation between religion, religious communities and the state in Germany is one hundred years old the rules concerning this relation were taken over from the German constitution of 1919 by the German Basic Law of 1949. In the articles concerning religious education they clearly distinguish between the roles of politics and the state on one hand and religion and religious communities on the other hand: it is the task of religious communities, not the government, to define the religious content of religious education at state schools. Although religion has political implications which can be part of the teaching, this system only works when the religious background of political implications in religious education can be made clear. On the other hand, religious education can serve as a means of politics: in the present political discussion the introduction of islamic religious education at state schools is considered as a means of migrant policy. There are also tendencies to gain governmental control over the religious content of islamic education at state schools by making it part of the education of ethics: Although this cannot be ruled out as unconstitutional, it does not fit in the system of the distribution of responsibilities for religious education between religious communities and the state which is the background of the Basic Law. [ABSTRACT FROM AUTHOR]

In the early 1960s, Pier Paolo Pasolini, already one of the leading intellectuals of postwar Italy, embarked on a remarkable career as a film director that included Accattone (1961) and II Vangelo Secondo Matteo (The Gospel According to St. Matthew, 1964). Like other Pasolini works, these two films portray gritty underclass worlds, one set in contemporary postwar Italy, the other in biblical times. Since the subject of these two films is a marginalized society, the temptation is to view them as political and cultural commentaries. Like Fellini's La Strada (1954), Pasolini's films outwardly adopt a Neo-Realist ethos. But in fact they quickly reveal an impressionistic ethos, one that places their characters and stories in a timeless world. The characters of both Accattone and Vangelo seem isolated from the world at large, and are thus infused with a sense of epic myth. Violence and poverty are primal elements, far removed from the economic and social "progress" that embodied postwar Italy. This article explores Pasolini's use of the works ofj. S. Bach as aesthetic, structural, and transformative devices. In both films, Pasolini relied on Bach's music to sublimate the marginalized worlds and their characters, enabling them to transcend their gritty outward nature. In particular, Pasolini's use of Bach's St. Matthew Passion invites an interpretation that often contradicts the profane visual and narrative elements of the films. But Pasolini's use of music goes beyond aesthetic enhancement. Bach's St. Matthew Passion, as a religious object, transforms his characters (straightforwardly in the case of Christ, but counterintuitively in the case of Vittorio/Accattone) into mythological, spiritual figures who become both sacrificed and sacrosanct. [ABSTRACT FROM AUTHOR]

Copyright of Magistra Iadertina is the property of University of Zadar, Department of Teacher & Preschool Teacher Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Lusitania Sacra is the property of Universidade Catolica Portuguesa, Centro de Estudos de Historia Religiosa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper focuses on the interaction between the secular and the religious in the exhibition Latvia's Century, dedicated to the centenary of the Republic of Latvia, with its narrative being developed by the National History Museum of Latvia. When analyzing the qualitative data obtained through collecting visual information, and undertaking face-to-face in-depth expert interviews and observations, the author explains how the curators have positioned religious objects chronologically in a specific social and political context by using storytelling as the exhibition's primary interpretative strategy. Compared to the previous period of activity (1945-1990), when the museum was an institution of Soviet ideology, the National History Museum of Latvia has currently developed a new paradigm for the evaluation and interpretation of religion and religious objects. Alongside ethnicity, politics and language, the curators have identified religion as the most important element in Latvia's formation process. Religion is interpreted as one of Latvia's constitutive elements in the exhibition, emphasizing that it was society's major cohesive force in the past, influencing the development of national identity and defining the territorial borders of the Republic of Latvia. [ABSTRACT FROM AUTHOR]

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In the inter-war period Slovakia was a strongly religious country despite the fact that the number of non-religious inhabitants was gradually rising. Several church periodicals were published here thanks to the support of church hierarchy and various fund-raising campaigns. The most significant was a group of catholic periodicals. In 1918 - 1939 approximately sixty of them were published being not only addressed to believers but also to miscellaneous church associations and monastic orders2. They were represented even in the east of Slovakia. One of them was Gazette of Association of St. Joseph that was subtitled For the Support of Slovak Priest Youth of Redemptorists. Being issued every other month in the town of Stropkov it was published by Redemptorist Provincialate in Prague. Bishop Ordinariate in the town of Košice and monastic superiors granted permission to publish. It was printed on 60-100 pages in the Printing Office of St. Elisabeth in the town of Košice. The editor in chief was Rudolf Granát. The members of the association were given issues for free. The magazine dealt mostly with religious situation and was apolitical. It also included various reports about life, informative articles with religious themes, poems, biographies of the beatific, saint and missionaries. The gazette tried to educate its members in religious way within catholic practices. [ABSTRACT FROM AUTHOR]

Copyright of Al-Banjari is the property of Pascasarjana UIN Antasari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The sacral objects have great meaning in the cultural landscape in Slovakia. There are several types according to the significance, size and location, which could be identified in the countries, where the major religion is Christianity. The paper deals with the assessment of the sacral objects from architectural and urban point of view and also according to the presence of greenery accompanying the object. The surveyed area was the Senica region, located in the western part of Slovakia. The hidden symbolism and meaning of these objects could be find in their formation and precise placement. The greenery, which was planted by them – the type and number – has also significant meaning. The group of trees draws attention to a small sacral object, which could be noticed from distance, they protect it and support it. There are descriptions and explanations in stories and memories. Obviously, in the past, these objects did not have only symbolic meaning, but also a concrete spiritual significance for society. The field survey was carried out in 2017. Several criteria were evaluated: the location of the objects, the architectural background and the trees inventory. [ABSTRACT FROM AUTHOR]

Introduction: There is a significant increase in the number of divorce cases among Malay Muslim couples over the past years which serves as a strong signal for the government to take initiatives to understand the current situation. A plethora of literature can be found on marriage satisfaction and the quality of the relationship within marriages. However, exploration on contributing factors to long lasting marriages amongst the Malay Muslim community are lacking. This paper aims to share the initial findings in an effort to explore of the strength of relationship in a lasting marriage amongst Malay Muslim couples in Malaysia. Methods: This paper adopted a quantitative approach utilizing the Eternal Love Instrument (c) 2016 which consisted of 171 items, distributed to 350 respondents based on simple random sampling technique. Results: The findings indicated that there are three main considerations in selecting a spouse which were (1) Religion (95.2%); (2) Character (responsible) (96.1%); well mannered (95.8%); and (3) Race (79.3%). Age, looks and type of jobs were the least considered factors amongst the respondents surveyed. The respondents perceived that the strongest element in their relationship was communication (69.6%), followed by tolerance (62.6%) and responsible towards family wellbeing (56.4%). Conclusion: The initial survey has indicated that a lasting marriage is a consequence of having a responsible partner with good religious background. Also, from all these five constructs, these respondents considered their spouses to be highly responsible. [ABSTRACT FROM AUTHOR]