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We deploy a socio-spatial approach and use a spatially representative survey that we conducted in the Indian cities of Hyderabad and Mumbai to analyse the relation between city space and religion. There are similarities and differences across these two cities in terms of how religion intersects with city space. While Muslims are much more marginalised in both cities relative to other communities like Hindus or Jains, and live in ghettos/enclaves, their position is relatively better in Mumbai. This is partly reflected in their higher integration with other religious communities in Mumbai and perhaps caused as well by this higher integration. A key finding on the relation between city space and religion is that compared to segregated neighbourhoods, mixed ('greyer') neighbourhoods produce better outcomes such as lower poverty and better education. This finding has significance for cities across the world as a way of assessing segregation and its harmful effects on economic development outcomes. We also argue that while Indian cities have become less integrated along religious lines over the last three to four decades, this process is both universal (i.e. relevant beyond the Indian context) and far from complete, and needs to be reversed. [ABSTRACT FROM AUTHOR]

In this lecture, I wish to speak about the faithless analyst. This is an analyst without fixed religious notions, without specific preferences with regard to religious faith and practice, without religious commitments or attachments of the kind that would influence the course of the analysis. Is this possible? Analysts like everyone else grow up in specific cultures that are deeply entangled with religious traditions. Can analysts shed this formation when they enter the consulting room? Should they? Values come with religious faith and practice. Should the analyst shed such religiously based values for the sake of absolute neutrality? I want to think about such faithlessness as an impossible ideal for analytical practice and how to work with failures to remain faithless in the presence of different faiths or the absence of faith among patients. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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.)

Affiliation with different religions can have different effects on practitioners' trust in state institutions and in social actors. Based on a survey of 3,740 residents in Hong Kong in 2021, we examine the relationship between religious affiliation and believers' trust in the political authorities in Beijing and Hong Kong and in civil actors in the city. We find that affiliation with traditional Chinese religions and Eastern religions has a positive and significant effect on believers' trust in the political authorities, whereas belief in Western religions does not have such an effect. Affiliation with Western religions, however, has a stronger positive and significant effect on interpersonal trust and on tolerance for unconventional behaviour. These findings shed light on the interaction between the government and religious groups in Hong Kong after 1997. [ABSTRACT FROM AUTHOR]

After the October Revolution in Soviet Russia, communism posed significant challenges to Christianity globally, including in China, sparking imaginations among Chinese and foreign Christians of communism as a religion in itself. They discovered the religious nature in communist practices of both China and Soviet Russia, particularly the latter, and used it as a foundation to construct a religious identity for communism. The translation and introduction of the “Communist as Religion” theory by Western theologians, represented by Nikolai Berdyaev, prompted a theoretical deepening of the theory also among Christians in Republican China. In essence, they frequently engaged in religious imaginings and identity constructions, and regarded the encounter between Christianity and communism as an interaction between two religions. The aim was to stimulate a Christian identity awareness, using the “Communist Religion” as the Other, and thus a contrasting resource to highlight the inadequacies of the Christian self, thereby paving the way to transcend the “Communist Religion” and constructing a more idealized Christian identity. [ABSTRACT FROM AUTHOR]

Copyright of Saber & Scroll Historical Journal is the property of Policy Studies Organization 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 International Journal of Sino-Western Studies is the property of Sanovan Press, Nordic Forum of Sino-Western 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.)

Copyright of International Journal of Sino-Western Studies is the property of Sanovan Press, Nordic Forum of Sino-Western 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 first article in the 2024 World Affairs special issue examines the Narendra Modi regime in India. Often acerbic political rhetoric is attached to official policies of the regime, creating fear and hopelessness within sections of the population. In this study, five sets of political activities of the government are evaluated. First, cultural authoritarianism became apparent with complicity toward "cow vigilantism," slapping sedition charges against those showing political dissent, banning the history books of selected progressives, and stereotyping sections of the left and liberals as antinationals. Second, the demonetization policy was implemented without adequately following the economic protocols of the state. Third, the Jammu and Kashmir Reorganization Bill indicates the thwarting of democratic and federalist ideas. Fourth, the Citizenship Amendment Act and the National Register of Citizens exercise in Assam demonstrate the communal‐fascist worldview of the regime in profiling population groups. Finally, the sloppy handling of the COVID‐19 pandemic and the new Information Technology rules show the government's callous approach toward science and privacy. By analyzing such political activities, the article points out that majoritarian religious nationalism, coupled with authoritarianism, has been the ideological expression of the Modi regime, coexisting with both state surveillance and electoral democracy. [ABSTRACT FROM AUTHOR]

This third article in the 2024 World Affairs special issue examines the intricate interplay between secularism, religious sentiment, and authoritarian politics in postindependence Bangladesh. Despite being founded on secular principles in 1971, the notion of Bangladesh as a strictly secular state is challenged. This article contends that while secularism was enshrined as a foundational state principle, its imposition occurred top‐down, diverging from prevailing societal ethos. The immediacy of the public backlash following its inclusion compelled ruling elites to adopt religion‐sensitive policies. I assert that the widespread religiosity among the populace steered subsequent political decisions. Notably, the shift from secularism to state‐sponsored Islam, the elevation of Islamic figures to cabinet roles, the recognition of Qawmi madrassa credentials, and the proliferation of Islamic rhetoric ensued. Analyzing a blend of archival data and field interviews, the article argues that the current authoritarian regime, emerging from an unconsolidated democratic framework, strategically exploits Islam as a political tool for legitimacy. By tapping into the prevailing Islamic sentiment, the regime aims to solidify its hold on power and navigate the complex political landscape of contemporary Bangladesh. [ABSTRACT FROM AUTHOR]

Copyright of Management & Organization Review is the property of Cambridge University Press 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 new modernization theory has suggested that the pervasiveness of traditional values has a clear impact on the quality of democratic governance. In this contribution to this special issue on the political consequences of traditional beliefs, we explore whether and to what extent the pervasiveness of traditional values and beliefs has a detectable impact on authoritarian attitudes. Specifically, we analyze the relationship between the support for a "strongman" and the acceptability of traditional practices for Muslim respondents from 27 jurisdictions. The results suggest that those who believe that traditional practices, such as the use of sorcery, appealing to jinn, and to the souls of ancestors, are acceptable under Islam are more likely to prefer a strongman to democracy. Notably, we found that respondents' religiosity does not significantly affect their support for a strongman, raising questions about how accurately traditionality has been measured so far. [ABSTRACT FROM AUTHOR]

By exploring the relationship between socioeconomic development, secularism, and the pervasiveness of traditional beliefs, this article shows that while some traditional practices and beliefs, such as making use of traditional healers, are negatively and significantly related to several development indicators, there is little to no detectable (statistical) relationship between other traditional beliefs and practices, such as believing in and seeing a jinn, and development. The evidence presented in the article sustains the claim, advanced at the turn of the millennium by Inglehart and Baker, that the impact of socioeconomic development on values, attitudes, and cultural change is complex and non-linear. [ABSTRACT FROM AUTHOR]

This World Affairs 2023 special issue contains six contributions, including this one, exploring some of the key political consequences of traditional beliefs such as magic and superstition in the developing societies of the Global South as well as in certain industrially advanced societies of the Global North. To show why traditional beliefs matter, we provide an explanation in this introduction for why traditional beliefs exist in developing countries, why they survive in developed countries, and why they may become more popular over time. By utilizing a simple game theoretic approach, we explain why rational people can sometimes increase their payoffs by subscribing to a superstition while superstitious people never gain by switching to rationality. In fact, the superstition—which has no causal connection with the natural course of events—may even yield better results, not only for the individual but also for the group. This is the reason why, in the framework of evolutionary stable equilibrium, superstitious people can demographically dominate an entire population over time. In addition to explaining the existence and the persistence (or the popularity) of traditional beliefs, we highlight the key findings presented in the articles included in this special issue. All of them underline a cardinal point: traditional beliefs matter. They shape electoral behavior, they shape attitudes toward democratic governance, and they influence voters' assessment of political figures and historical events. Precisely because traditional beliefs have such extensive implications for a country's political life, we believe that in the future scholars will have to pay greater attention to such beliefs to have a better understanding of political phenomena and trends. [ABSTRACT FROM AUTHOR]

Although Bonhoeffer explored a broad range of philosophy during his brief life, Hegel played an especially significant role in his intellectual development. His interest in and attention to Hegel are evident from the fact that he taught a seminar on Hegel at the University of Berlin in 1933. In his early writings, Bonhoeffer offered intensive commentary and explanation of Hegel’s philosophy, but his comments were primarily critical in nature. This article analyzes Bonhoeffer’s critique of Hegel’s philosophy from socio-philosophical and sociological perspectives, as presented in Sanctorum Communio. He believed that due to the lack of a social dimension in Hegel’s philosophy, it is incompatible with the revelation of Christianity. Additionally, in Akt und Sein, Bonhoeffer contended that Hegel’s philosophy swallowed up the concept of boundaries. This article emphasizes that Bonhoeffer’s critiques of Hegel revealed the inner logic of critique of religion. [ABSTRACT FROM AUTHOR]

Despite being the smallest branch of Buddhism worldwide, Vajrayana Buddhism is the majority religion in Tibet, Mongolia, and Bhutan, where it wields significant religious and political power. This power has traditionally been concentrated among a small number of lamas, most notably the Dalai Lama, who upon their passing are replaced by a successor in accordance with traditional rituals. Since Tibet came under control of China in 1950, the Chinese Communist Party has sought to gain complete control over Tibetan Vajrayana Buddhism, coopting these leadership institutions by installing its own puppet lamas. However, the flight of the current Dalai Lama from the Tibetan capital Lhasa in 1959 led to the exodus of Tibetans to India, where a government-in- exile was established in Dharamsala. This government, which derives its legitimacy from the Dalai Lama, represents the interests of the Tibetan people, including challenging Chinese rule over Tibet. The current Dalai Lama is now an octogenarian, and his passing will create a religious power vacuum at the core of Vajrayana Buddhism. This paper explores several possible outcomes of this religious power vacuum, and whether Vajrayana Buddhism can maintain its integrity and autonomy moving forward. [ABSTRACT FROM AUTHOR]

The most puzzling aspect of the Israeli–Palestinian conflict is that, after 73 years of mutual violence, enmity, and suffering, it remains unresolved even when coexistence is inevitable and a two‐state solution remains the only viable option, in the context of a confederation between Israel, a future Palestinian state, and Jordan. Although there are many contentious issues that must be specifically addressed and resolved before a final agreement can be implemented, especially the dispute over the land, it is the psychological dimension of the conflict which directly impacts every conflicting issue and makes it increasingly intractable. To mitigate the conflict, we must first look into the elements that inform the psychological dimension—psychological resistance, historical experience and perception, entrenched ideologies, mutual delegitimization, and religious conviction—and how to alleviate them as prerequisites to finding a solution. Related Articles: Harel‐Shalev, Ayelet. 2009. "Lingual and Educational Policy toward 'Homeland Minorities' in Deeply Divided Societies: India and Israel as Case Studies." Politics & Policy 37(5): 951–70. https://doi.org/10.1111/j.1747‐1346.2009.00206.x. Talal, Olga. 2022. "Bureaucrats as Policy Makers: Minority Accommodation and Exclusion in Ethnic Nation‐states." Politics & Policy 50(6): 1138–54. https://doi.org/10.1111/polp.12507. Tusalem, Rollin F. 2015. "Ethnic Minority Governments, Democracy, and Human Rights." Politics & Policy 43(4): 502–37. https://doi.org/10.1111/polp.12125. [ABSTRACT FROM AUTHOR]

This study explores the inner world of schizophrenia and religious experience with regarding analytical psychology and Eastern philosophy. Both are the transcendent experience of ego-consciousness to encounter the collective unconscious. People diagnosed with schizophrenia are passively devoured by the collective unconscious and in danger of catastrophe. Religious practitioners actively cope with the collective unconscious. Kundalini syndrome and Zen sickness are the states of being overwhelmed by the collective unconscious. The Self is the true center of our psyche including the personal and the collective unconscious. The basic principle of psychotherapy for people with schizophrenia is first to strengthen the ego and establish a good relationship between ego-consciousness and the collective unconscious. The religious enlightenment accomplished by the transpersonal practice might be the harmonious integration of both the positive and negative sides of the psyche based on the Self. [ABSTRACT FROM AUTHOR]

The spatial segregation of Muslims in urban India is central to their social, economic and political marginalisation. However, the quantitative characterisation of Muslim segregation has suffered from the lack of readily available demographic data at high spatial and temporal resolution. This paper demonstrates the feasibility of accurately quantifying Muslim segregation in urban India using the latest electoral rolls data from Bengaluru (a megapolis of over 13 million residents) and an improved open-source algorithm to identify Muslim names. Our approach provides significant improvements over past efforts in this regard. We introduce two new metrics (diversity and local divergence) to account for substantial intra-city variation in the spatial segregation of Muslims. Our analysis suggests that the threefold ghetto–enclave–mixed taxonomy that the extant literature has quantified for entire towns can be found within large urban agglomerations such as Bengaluru. Our quantitative framework for Muslim segregation helps uncover the complex relationship between segregation and the ghettoisation of Muslims in urban India. Our measurement framework uses publicly available data and can be applied to study segregation patterns across urban India. [ABSTRACT FROM AUTHOR]

Copyright of Basic Sciences Journal of Textile Universities / Fangzhi Gaoxiao Jichu Kexue Xuebao is the property of Basic Sciences Journal of Textile Universities 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.)

Indian society presents heterogeneity across two identities – that is, religion and caste – that lead to heterogenous economic outcomes, but affirmative action is mostly applicable to caste. Our empirical models affirm that economically less secure households have a higher homeownership propensity in India. Minority religions and backward castes also have a significantly higher propensity to own homes. This is in sharp contrast to findings in the US where minority households are associated with lower homeownership rates. Further, religious and caste-based identities in India lead to different household behaviours in differing demographic mixes. Religious identity in India is more salient than caste identity in explaining differing homeownership patterns. [ABSTRACT FROM AUTHOR]

The article investigates into Barth's theological critique of religion in his dogmatics: Unterricht in der christlichen Theologie (1924), Die christliche Dogmatik im Entwurf (1927), and Kirchliche Dogmatik I/2 (1938). By comparing Barth's different approaches to the critique of religion in these three dogmatics, the investigation would like to clarify diverse theological functions of the critique of religion in his dogmatics. In short, Barth's ignorance of religion in Untericht in der christlichen Religion implicates his denial of the theological value of the theme of religion. His negation of religion aims mainly at rejecting modern protestant theology represented by Schleiermacher. In contrast, Barth begins to acknowledge the theological value of religion in Die christlichen Dogmatik im Entwurf in the discussion of grace. Meanwhile, he also emphasizes die difference between his theological understanding of religion and the understanding of religion in the modern protestant theology. Finally, Barth's purpose of discussing the problem of religion in theology in Kirchliche Dogmatik is to understand, how God's revelation in Jesus Christus makes Christianity to become the only true religion. According to Barth's arguments, Christianity is unbelief and the true religion at the same time owing to God's revelation as sublation of religion. In conclusion, we can figure out there are various theological approaches to deal with the problem of religion in the development of Barth's dogmatics. Compared with Unterricht in der christlichen Theologie and Die christliche Dogmatik im Entwurf, the most significant contribution of Barth's critique of religion in Kirchliche Dogmatik is his interpretation of the God's revelation as sublation of religion, namly the dialectic between "religion is unbelief" and "Christianity is true religion." If Barth's thesis "religion is unbelief" is his theological critique of religion, then his thesis "Christianity is true religion" is his acknowledgment of the theological value of the problem of religion in his dogmatics. [ABSTRACT FROM AUTHOR]

This article investigates Karl Barth's theological reconstruction of the problem of religion in his two Romerbriejkommentare (Romerbriejkommentar 1919, and Romerbriejkommenar 1922) in order to rediscover and recognize the theological value of the problem of religion in Barth's theology. There is no doubt that Barth's theological reconstruction of the problem of religion in both of his Romerbriejkommentare aims to refute the concept of religion in Schleiermacher's theology. However, there is also an important positive dimension in his reconstruction of the problem of religion, because in Romerbriejkommentar 1919, "religion" can be the visible "symbol" of"faith", and in Romerbriejkommentar 1922, "religion" can be the "negative truth" that makes people recognize "sin". Firstly, this article is based upon Barth's two reports about religion (the report "Religion und Sozialismus" in 1915, and the report "Religion und Leben" in 1917), with an aim to figure out Barth's theological attitude towards the problem of religion. Besides, this article analyzes the fourth chapter "Die biblische Stimme" of Romerbriejkommentar 1919, and the seventh chapter "Freiheit" in Romerbriejkommentar 1922, to see how Barth offered different ways to solve the problem of religion in these two different chapters. His solution was the positive reconstruction of the problem ofreligion in his own theology, especially when he took the religion of the prophets and the apostles as his example to show how religion could properly achieve its theological value. In Romerbriejkommentar 1919, Abraham's religion is the symbol that serves as a witness to Abraham's faith, just like the case of circumcision. In Romerbriejkommentar 1922, religion is regarded as the negative truth that serves as a witness to God's freedom and glory, just like the case of the law. Therefore, we should recognize the positive dimension in Barth's reconstruction of the problem of religion in both of his Romerbriejkommentare, instead of reducing it into a critique of religion in Schleiermacher's theology. [ABSTRACT FROM AUTHOR]

Couple relationship standards (beliefs about what makes for a satisfying couple relationship) have not included standards held about religion, which is surprising given how important religion is in many parts of the world. In the current study, we developed the Importance of Religion in Couple Relationships Scale (IRCRS) with the aim of having a scale suitable for use across different cultural and religious groups. The IRCRS was administered to three samples: 354 Pakistani residents (178 females, 176 males) who identified as Muslim; 274 Thai residents (157 females, 117 males) who identified as Buddhist; and 165 Westerners (resident in Australia or the United States, 60 males, 105 females) who identified as either not religious (n = 74) or Christian (n = 91). We developed a 13‐item measure with a two level structure yielding an overall importance of religion score. The items in the IRCRS had acceptable cross‐cultural structural invariance in a multi‐group confirmatory factor analysis of the Pakistani Muslims, Thai Buddhists, and Westerners. Pakistani Muslims endorsed IRCRS standards most strongly, Western Christians next most strongly, Thai Buddhists next, and Westerners with no religion least strongly. There were no gender differences, and only very small differences by relationship status. The IRCRS can be used in future research to investigate the association of religious relationship standards with couple relationship satisfaction and might be a useful clinical tool to assess the importance of religion to couples. [ABSTRACT FROM AUTHOR]

An increasing body of work documents the roles of religion and spirituality in Black American marriages. We built on this research to examine religious coping as a potential cultural resource for Black marriages using a dyadic analytic approach with longitudinal data. Specifically, we investigated the effects of positive (i.e., sense of spiritual connectedness) and negative (i.e., spiritual tension or struggle) religious coping on trajectories of marital love reported by wives and husbands in 161 Black, married, mixed‐gender couples, and we tested the potential moderating role of spouse gender. At baseline, spouses reported on their religious coping, and they rated their marital love at baseline and during two additional home interviews conducted annually. Data were analyzed using growth curve modeling within an Actor‐Partner Interdependence Modeling framework. Husbands who reported more positive religious coping at baseline exhibited relatively high and stable marital love over time, whereas those who reported less positive religious coping reported less love at baseline and exhibited declines in love over time. Wives who reported less negative religious coping at baseline were higher in marital love initially but showed declines over time, whereas those who reported more negative religious coping at baseline were lower in marital love initially but showed increases in love over time. Results highlight the importance of further research on the role of religion and religious coping in Black couples' marital experiences and suggest differential roles of positive and negative religious coping for men's and women's marital love. Clinical and policy implications are discussed. [ABSTRACT FROM AUTHOR]

Copyright of Asia-Pacific Research Forum is the property of Research Center for Humanities & Social Sciences, Academia Sinica 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 International Journal of Sino-Western Studies is the property of Sanovan Press, Nordic Forum of Sino-Western 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.)

In response to calls for more public relations historical research in sectors outside business and before the 20th century, this research examines the communication efforts of American peace societies from the early to mid-1800s. It finds that peace societies demonstrated strategic intent, honored human agency, and employed full-time public relations practitioners. In addition, this research documents a nondenominational reform movement applying the strategic communication systems developed by American evangelical Christianity. Moreover, it pushes back the boundaries of the earliest known use of a religious public relations strategy by a social reform movement by 65 years. [ABSTRACT FROM AUTHOR]

In a move that some equate with a "turn to religion," state, regional, and international donors now all seek to partner with religious organizations to deliver international humanitarian aid. Evidence indicates, however, that this invitation is not always accepted. The United States serves as a prominent example. Although the United States went so far as to establish an office in USAID to facilitate coordination with faith‐based organizations in 2002, the number of religious organizations receiving USAID funds remains low. My research suggests that this is also true of faith‐based aid applications. An online survey of over 400 U.S.‐based nonprofits with international operations reveals that perceptions of government bias likely deter many religious NGOs in the United States from applying for government funds. While this explanation may be unique to the United States, it may also provide a testable hypothesis to scholars studying similar dynamics in other donor countries and organizations. Related Articles: Byrne, Jennifer, and Gregory C. Dixon. 2013. "Reevaluating American Attitudes toward Immigrants in the Twenty‐First Century: The Role of a Multicreedal National Identity." Politics & Policy 41 (1): 83‐116. https://doi.org/10.1111/polp.12002 Dobransky, Steve. 2014. "Violators amongst Us: International Regimes and the Role of Compliance, a Case Study on Official Development Assistance." Politics & Policy 42 (4): 593‐634. https://doi.org/10.1111/polp.12082 Persons, Georgia A. 2011. "Administrative Policy Initiatives and the Limits of Change: Lessons from the Implementation of the Bush Faith‐Based and Community Initiative." Politics & Policy 39 (6): 949‐978. https://doi.org/10.1111/j.1747‐1346.2011.00332.x [ABSTRACT FROM AUTHOR]

Bangladesh is the third‐largest Muslim country in the world where Islamic ideals inherently influence people's thought and actions. One of the Islamist political parties that has been trying to influence the Bangladeshi population is the Jama'at‐e‐Islami (JeI). The JeI is one of the oldest and largest Islamist political parties in the country and has continuously exerted its influence on the social ethos and state policy. JeI's unconditional support for Islamization and a society based on Sharia law undoubtedly attracts some sections of the Bangladeshi population. Apart from promoting an Islamist totalitarian ideology, it also maintains a requirement of religious purification for choosing its party members; a strategy that has earned a reputation as a party with robust intraparty discipline. To enhance its trust‐based relationships with its members (at both the horizontal and vertical levels), JeI helps its members through various means, including the provision of financial support, social welfare programs, and charity activities. Although the targeted population are their members, these schemes have had an impact, however minimal, on the Bangladeshi population to redress its anti‐independence stance in 1971, on the failure to send an apology message for what JeI did in 1971, and on the worldwide failure of political Islam. Related Articles: Barton, Greg. 2010. "Indonesia: Legitimacy, Secular Democracy, and Islam." Politics & Policy 38 (3): 471‐496. https://doi.org/10.1111/j.1747‐1346.2010.00244.x Marinov, Robert, and Daniel Stockemer. 2020. "The Spread of Anti‐Islamic Sentiment: A Comparison between the United States and Western Europe." Politics & Policy 48 (3): 402‐441. https://doi.org/10.1111/polp.12354 Spalek, Basia. 2010. "Community Policing, Trust, and Muslim Communities in Relation to 'New Terrorism.'" Politics & Policy 38 (4): 789‐815. https://doi.org/10.1111/j.1747‐1346.2010.00258.x [ABSTRACT FROM AUTHOR]

Most of the clinical experiences discussed in this article arose from monthly Zoom meetings at Rome's Italian Centre of Analytical Psychology (CIPA). We set up a discussion group in April 2020, one month after lockdown began in Italy, and these monthly online meetings continue to this day. All senior analysts and analysts-in-training at Rome's CIPA, whose backgrounds range from child and adolescent psychotherapy to adult psychotherapy and analysis, to sandplay therapy and medicine and psychiatry, have been participating in these meetings. The group discussions focus on the present time and its impact on us, as well as on our relationships with patients. By further developing these reflections during the lockdown in Italy (9 March - 3 May 2020), it is fair to ask whether a sense of unreality, depersonalization, or derealization has occurred, either in the therapist or patient, and if so, whether it is possible that therapists miss the human contact more than clients. We will mainly refer to clinical and personal experiences as our most precious guidelines. [ABSTRACT FROM AUTHOR]

Why do regional identities develop (or not)? While we know about the institutional incentives that make some identities more salient than others, we know much less about the conditions that make nation‐builders more or less successful. To fill this gap, this paper examines the organizational dimensions of identity formation and the peripheries of Kachin nationalism in Myanmar. It argues that identity formation is shaped by political entrepreneurs' capacity to (1) create inclusive inter‐elite alliances and (2) turn individuals into "citizens" of a larger ensemble. Empirically, it seeks to understand why we find resistance to a pan‐Kachin identity among two "Kachin" subgroups: Rawang and Lisu. The article shows that their conditional Kachin identity is the outcome of (1) incomplete inter‐elite alliances due to the uneven spread of Christian networks through which nation‐builders worked; and (2) the KIO's variable and declining capacity to provide public goods inclusively across all Kachin groups. [ABSTRACT FROM AUTHOR]

In Augustinian theory, guilt is a theological term, mainly concerning the relationship between God and human beings. On the basis of the Pauline theological tradition, Augustine made the connection between guilt and concupiscence. On the one hand, concupiscence in itself is guilt, just the same as any other guilt, regardless of its origins; while on the other hand, concupiscence is specifically the outcome of guilt as punishment, for taking limited creatures as the object of one’s love. For Martin Heidegger, guilt is a concept in the existentialist sense, related to the fact that Dasein was originally guilt to oneself. However, for Emmanuel Lévinas, guilt is mainly an ethical phenomenon and can be considered in one’s ethical vision of the relationship one has with others. Thus, we can ask how the problem of guilt arises in one’s connection with others, and why it is ethically related to others. [ABSTRACT FROM AUTHOR]

This article investigates the religious philosophy of Karl Barth during his liberal period and is based on his early theological work “Ideen und Einfälle zur Religionsphilosophie”. Barth regards “Religion” as “Realitätsbeziehung” in his religious philosophical system, because “religion” as eternal “sense of direction” orients the “actualization” of the “cultural consciousness”. Moreover, “Religion” as “self-consciousness” is more important than rationality, because “Religion” is the direct encounter between individuals and “truth” and thus can awaken the real-life of individuum. However, Barth gave up this religious philosophy after the outbreak of the First World War in 1914, especially due to his participation in the “religious socialist movement”. In this transformation, Barth returned to the idea of the “kingdom of God” according to the revelation found in the Bible. Although from his new biblical perspective, Barth realized that people knew nothing about biblical “life” and “truth” because of the ambivalent and powerlessness of “Religion”. But in short, Barth affirmed “Religion” in his religious philosophy, because he believed that individuals can experience “truth” in “Religion” and tried to describe this truthful religious experience through a combination of “transcendental philosophy” and “psychology”. Barth´s later rejection of “Religion” resulted from his biblical discovery, that his religious philosophical bridge between “Religion” and “truth” is only the self-imagination of “religious people”. However, although Barth changed his attitude toward “Religion” in his later theological thinking, he did not give up thinking about “religion” through “truth”. This kind of “truth appeal” in Barth’s theology was also the fundamental reason for his turn from religious philosophy to biblical theology. [ABSTRACT FROM AUTHOR]

Copyright of Society: Chinese Journal of Sociology / Shehui is the property of Society: Chinese Journal of Sociology 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.)

In Destiny of A Man and Alive, Sholokhov and Yu Hua built mysterious world of fate and displayed different view of life by describing the sufferings of the characters. Though there are many similarities, the two novels demonstrate remarkable differences in terms of life philosophy, religious belief, social background, aesthetic concept and etc. of China and the other countries. [ABSTRACT FROM AUTHOR]

This paper uses three case studies—(1) community building by Methodist Chinese in Sibu, Sarawak; (2) the construction of transnational temple networks originating in Chinese temples in Sibu; and (3) hybrid spirit medium processions in Kalimantan—to explore aspects of the role of religion within the Chinese diaspora in Southeast Asia. Analytic approaches to Chinese religion proposed by Weber and Mauss are discussed, and an argument is made in favor of following the spread of civilizational techniques into hybrid social and ritual formations. 摘要: 本文通過三個案例研究：1）華人衛理剬會在沙撈越州詩巫的社區建設；2）源自中國寺廟的跨國寺院網絡建設；3）加里曼丹的混合靈媒介隊伍遊行，來探討宗教在東南亞華人社群中的角色。文中討論了韋伯和毛斯對中國宗教提出的分析方法，並提出一個支持跟隨文明技術的傳播向社會和禮儀混合形式發展的論點。 [ABSTRACT FROM AUTHOR]

Copyright of Monumenta Serica: Journal of Oriental Studies is the property of Routledge 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.)

After the Opening of China in 1978, Tibetan writer Tashi Dawa wrote the short story "Tibet: A Soul Knotted on a Leather Thong 西藏，繫在皮繩結上的魂." Since then, Tibetan writers have established distinctive ethnic literary characteristics in their Chinese-language writings. The novelist A Lai, who won great fame in the 1990s through his work After the Dust Settled 塵埃落定, and Tsering Norbu, who attracted attention for his short story "The Sheep Released to Life 放生羊," in turn became representative ethnic voices in Tibetan Chinese literature. Although these three writers have the same Tibetan cultural heritage, they have taken different approaches to their works. Whether they are forced or willing to write about Tibetan national themes, these contemporary Tibetan writers of Chinese literature have overcome language barriers and have "translated" religious cultures, hidden behind political restrictions, into the focus of their fictional narratives. While the three writers have taken disparate narrative strategies in three different periods, their backgrounds are rooted in the Tibetan cultural spirit, which is derived from both "the mythological" and "the human". [ABSTRACT FROM AUTHOR]

Copyright of Journal of Global Scholars of Marketing Science is the property of Taylor & Francis Ltd 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 International Journal of Sino-Western Studies is the property of Sanovan Press, Nordic Forum of Sino-Western 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.)