Search

Since 1971, the shipbreaking industry in Bangladesh has grown rapidly, employing approximately 40,000 to 50,000 underprivileged workers from the most underdeveloped regions of Bangladesh. After working for 15-20 years, they leave this industry for different sorts of physical problems, which lead to a low quality of life. Therefore, this paper aims to explore the livelihood status of the out-migrant workers in the shipbreaking industry of Bangladesh. The instruments used for this research were a semi-closed-ended survey questionnaire, in-depth interviews, ethnographic participant observation, and secondary research. The respondents are from the southern and northern parts of Bangladesh, aged 18 years and older. This study has discovered no significant differences between northern and southern out-migrant workers in asset ownership, goods, or housing quality. However, the southern out-migrant population earned relatively more than the northern migrants due to better access to capital and institutional support. This study also shows that after working a few years, young people desire to do external migration for better income opportunities. Despite minimal overall improvement in livelihood status, southern migrants earn comparatively better. Therefore, the government and other stakeholders must bridge the gap of unequal socio-economic development between the southern and northern regions.

COVID-19 pandemic has changed the situation and order of economic, health, and educational life and raised various new problems in the context of education. The situation of schools that are not ready to face emergencies in the form of the Covid 19 pandemic related to the lack of preparation of internet network infrastructure, online learning systems, and the readiness of educators to carry out learning exacerbates the situation of students. This study aims to reconstruct the resilience of Islamic senior high schools during the COVID-19 pandemic. This research is a qualitative study using a phenomenological approach. The selection of research subjects using a purposive sampling technique, namely the principal, vice principal for curriculum, vice principal for student affairs, teachers, and student council administrators. Data collection techniques used interviews, observation, and documentation. Data were analyzed based on the interactive analysis model developed by Miles, Huberman & Saldana (2014), namely data condensation, data display, and conclusion drawing and verification. Each component interacts with each other and forms a cycle. The results showed: that the reconstruction of the resilience of Islamic private high schools during the Covid 19 pandemic was realized through internal school strengthening, simplifying the curriculum, determining affordable learning media platforms, improving services, and synergizing with the participation of student guardians and community leaders.

The infrastructure development program planned by the Joko Widodo administration in several regions, especially in Purbalingga and Tegal, displaced several waqf lands. This study analyzes the process of waqf exchange in the project from the perspective of the four madhhabs. This research uses a comparative approach by comparing several opinions of the scholars of the fiqh schools of thought on waqf swaps on the same side and, at the same time, also explaining the different sides. What is interesting in the discussion is the solution offered by replacing the waqf land with other land, even though Waqf has a primary principle in its administration, namely, the principle of Waqf must remain eternal (ta'bid al-asl). The theory of benefit becomes an analytical tool for developing a mindset regarding waqf exchange. This research yields the following conclusions. First, waqf management can change according to the public interest as long as the purpose of the Waqf is still to the expectations of the Waqf. Second, waqf exchange is the best solution when there is no other way, as long as the replacement is at least the previous Waqf.

There are still products in the process of issuing halal certificates, even though numerous goods circulating in society promise halalness until 2024. Consequently, comprehensive provisions are required to cover goods and services. This follows the regulations explicitly regulated in Law Number 6 of 2023, Law Number 33 of 2014, and Article 4 of Law Number 8 of 1999 about consumer protection. This writing employs normative juridical legal and field research methods to observe and collect data from real-world societal situations to obtain the necessary facts. The study's findings show that the halal certification program has been effectively implemented in Indonesia's national legal framework, as outlined in Law Number 6 of 2023, Law Number 33 of 2014 concerning Halal Guarantee Products, and Law Number 8 of 1999 concerning Consumer Protection. The government's efforts to enhance the halal certification program are demonstrated by the self-declare program and halal certification assistance in socialization and data collection for halal certification registration, facilitating business actors to obtain halal certificates that enhance consumer comfort.

This study examines the religious phenomenon practised by middle-class Muslim communities in Banyumas. Middle-class Muslim society plays an essential role in social changes. Educational and economic levels and broader social networks identify these community groups. The critical question is how this community group is in its religious context. This research is a field research with a sociological approach. The researcher uses Anthony Giddens' theory to see the dynamics of religion comprehensively. The primary data comes from understanding and practising the diversity of the Muslim community itself, as well as observing three urban mosques: the MBJS Mosque, the FZ Mosque, and the MGI. The secondary data comes from bulletins, journals, books, media, etc. The research concludes that middle-class Muslims make efforts to contextualize the fundamental conception of hijrah with the reality of modern urban Muslim society. However, it is still general and symbolic. The articulation of understanding is manifested in the life of religious issues and issues such as staying away from usury, music, and so on. Understanding that tends to be textual is inseparable from the structure and agents surrounding it.

This research explores social inclusion in the Jamasan Pusaka ceremony in Kalibening, Dawuhan, Banyumas as a strategy to preserve cultural heritage. The study finds that the practice of inclusion involves the community, the village government, and the Banyumas Regency Culture and Tourism Office. The form of Islam practised in Dawuhan Village accommodates the culture and customs inherited by the ancestors. This can be seen in the 2019 Jamasan Pusaka ceremony, which included the recitation of shalawat and religious lectures, unlike in previous years. The involvement of the village government is shown through the granting of permits. This support ensures the smooth running of the event through official authorization and assistance. The relationship between the Jamasan Pusaka ceremony and the Department of Culture and Tourism is evident from the department's participation in giving a speech before the ceremony began, which showed their support and motivated the Kalibening community to organize the event. The efforts made by the Kalibening community to preserve this cultural heritage include teaching how to perform the Jamasan Pusaka ceremony and taking the benefits of the ceremony. They are trained to appreciate Jamasan Pusaka by understanding every step of the tradition.

This paper explores the dynamics of the Palestinian-Israeli conflict through the perspective of Jewish history and collective memory, with a particular focus on the Holocaust as a point of departure. Through a history of civilization approach and collective memory analysis, this paper explores how the traumatic experience of the Holocaust has shaped the identity, politics and narratives of the Jewish people to influence their views on the ongoing conflict in the Middle East. It reveals how the memory of the Holocaust is not only an integral part of Jewish identity but also plays a role in shaping the policies and strategies adopted by the state of Israel. Holocaust memory is often used to justify defensive and offensive actions to sustain the Jewish state amidst external and internal threats. In this context, the "From Holocaust to Holocaust" narrative reflects the transformation and continuity of collective trauma used as a legitimization and mobilization tool in the Palestinian-Israeli conflict. This paper uses historiographic methods and narrative analysis to identify recurring patterns of thought and feeling within the Jewish community and how these patterns translate into political action. It also highlights the role of critical actors, both political and intellectual, in shaping and articulating these narratives. The results of this paper are expected to provide deeper insights into the complexity of the Palestinian-Israeli conflict and how history and collective memory play an essential role in the dynamics of this conflict.

The media plays an active role in spreading Islamophobia, with an increase in Islamophobic content and discourses in new media in recent years leading academic studies to focus on this issue. New media tools offer free and unlimited sharing opportunities to their users, becoming platforms where hate speech against religious groups is developed and spread. One such platform where freedom of speech is violated is X, formerly known as Twitter. It is crucial to determine the approach of content on social media platforms towards Islam, Muslims, and their sacred values. This study discusses posts made through burning/tearing actions on the X platform, covering the first 9 months of 2023. The findings, based on posts from 23 X accounts analyzed using qualitative-oriented content analysis, reveal that concepts related to Islam and Muslims with negative connotations were frequently used. The posts framed a narrative portraying Islam and Muslims as pro-violence, intolerant, and hostile. Acts of burning and tearing the Holy Quran were largely justified as freedom of speech, with a narrative of exclusion, accusation, distortion, and disdain towards Muslims who disagreed.

Medyanın dijital ortamlardaki akışkanlığı ve yayılımı mevcut bilginin çeşitlenmesine katkı sunmakla birlikte bilgi kirliliği yaratma olasılığı bulunmaktadır. Bu olasılık dini bilgi açısından da geçerlidir. Geleneksel medya ve yeni dijital platformlar dini bilginin yapılanmasında, yayılmasında ve ideolojik söylemlerin gelişmesine taraf olma seviyesinde destek veya karşıt söylemlerin gelişmesinin önünü açabilmektedir. Bu noktada medyada yer alan dini bilgilerin örgün din öğretimindeki dini bilgi anlayışlarını nasıl etkilediği sorusu ortaya çıkmaktadır. Bu çalışmada din dersi öğretmenlerinin görüşlerinden yola çıkılarak kitle iletişim araçlarının dini bilgi kaynağı olma durumu, din öğretimi süreçlerine yansıması yönüyle ele alınmıştır. Araştırmada nitel araştırma yöntemi benimsenmiştir ve araştırma bir durum çalışmasıdır. Araştırma, öğretmenlerin tecrübelerine dayalı olarak tasarlandığı ve senkronik verilere ihtiyaç duyulduğu için fenomenolojik yaklaşım ile ortaya konulmuştur. Araştırmada nitel araştırmalarda sıklıkla kullanılan mülakat tekniği ile veriler toplanmıştır. Buna göre, bireylerin dini bilgilerini öğrenme ve inşa süreçlerinde formal din öğretiminin yanı sıra anlamı, alıcıların kişisel deneyimleri, değerleri, kültürel bağlamları, sosyal etkileşimleri ve kitle iletişim araçları da şekillendirmektedir. Bu çalışmada din dersi öğretmenlerinin görüşlerinden yola çıkılarak kitle iletişim araçlarından edinilen dini bilginin din öğretimi süreçlerine nasıl yansıdığı ele alınmıştır. Araştırmada nitel araştırma yöntemi benimsenmiştir. Araştırma, öğretmenlerin tecrübelerine dayalı olarak tasarlandığı ve senkronik verilere ihtiyaç duyulduğu için fenomenolojik desen benimsenerek ortaya konulmuştur. Araştırmada nitel araştırmalarda sıklıkla kullanılan mülakat tekniği ile veriler toplanmıştır. Bu amaçla yarı yapılandırılmış sorulardan oluşan mülakat hazırlanmış ve araştırmanın temel sorusu olan “Günümüz din eğitimini dini bilgi açısından nasıl değerlendiriyorsunuz?” sorusuna alınan cevaplardan yola çıkılarak çalışma dizayn edilmiştir. Buna göre, bireylerin dini bilgilerini öğrenme ve inşa süreçlerinde formal din öğretiminin yanı sıra anlam, alıcıların kişisel deneyimleri, değerleri, kültürel bağlamları, sosyal etkileşimleri ve kitle iletişim araçları da şekillendirmektedir.

Dijital teknolojilerin gelişmesiyle birlikte gerçek uzamdan farklı bir alan olarak dijital uzamın ortaya çıkması gündelik hayat pratiklerinin sunuluş biçimini etkilemiştir. Bu açıdan gündelik hayat içerisinde önemli bir role sahip olan kadim ritüeller de dijital uzam üzerinden aktarılmaya başlanmıştır. Ritüelin dijitalleşmesi üzerine yoğunlaşan bu çalışmanın temel problemi, kadim ritüellerin dijitalleşme ile birlikte seyirlik meta haline gelmesi sonucunda auradaki dönüşümün anlaşılmasıdır. Zoom Cinemas isimli YouTube kanalında canlı yayınlanan ölüm ve evlilik geçiş ritüelleri ile dini tören ve ibadet ritüelleri videolarından rastgele örnekleme yöntemiyle seçilen her kategori için 5 video metin analizi yöntemi ile analiz edilmiştir. Örneklemde bir metin olarak ele alınan videoların açıklanabilmesi için de betimsel analiz yöntemi kullanılmıştır. Araştırma sonucunda ölüm ritüellerinin aura yitimi açısından en çok erozyona uğrayan ritüel biçimi olduğu, buna karşılık evlilik ritüellerinin doğası gereği gösteriye daha uygun olduğu anlaşılmıştır. İbadet ve dini törenlerin dijitalleşmesi sürecinde ise dinsel deneyimin canlı yayın aracılığıyla aktarılamaması ‘oradalık’ üzerine kurulu maneviyatı dijital üzerinden sekteye uğratmaktadır.

Batı dünyasında İslamofobi tarihsel teo-politik İslam karşıtlığı, yabancı düşmanlığı, ırkçılık ve radikalizm korkusu üzerinden geliştirilirken Türkiye’de ise basit bir kavram dönüşümüyle irtica ve şeriat korkusu aynı işlevi görmektedir. Bir nesilde kavramsal değişim olarak değerlendirilebilecek bu durum daha sonraki nesillerde zihinsel değişim ve dönüşüme yol açabilmektedir. Türkiye’de fundafobi ve bunun neticesinde yükselen bir İslamofobi’nin ve buna reaksiyon olarak oluşan laikofobinin varlığı bir realitedir. Medya da tüm organları ile bu karşılıklı çatışmayı beslemektedir. Ancak her iki tarafın da eylem ve söylemlerindeki aşırılıklar medyaya malze me oluşturmaktadır. Seküler laik Türkiye Cumhuriyeti’nde de yıllardır yükselen fundafobi ve gittikçe derinleşen bir İslamofobi’den söz edilmesine rağmen Batı kaynaklı fundafobi ve İslamofobi üzerine çok sayıda çalışmalar yapılırken Türkiye’de gelişen fundafobi ve İslamofobi üzerine fazla çalışma bulunmamaktadır. Kapsamlı literatür taraması üzerine yapılan bu çalışmada İslam dünyasının kendi içindeki fundafobiyi yeterince tartışmadığı için İslamofobi’ye nasıl dönüştüğüne dikkat çekilerek Türkiye’de İslamofobi’nin oluşum süreci ve medyanın rolü ele alınmaktadır. Müslüman toplumlarda da fundafobi gibi farklı kavramlar üzerinden İslamofobi’nin reaksiyoner olarak yükseldiği ve bunun toplumsal ayrışmaya zemin hazırladığı görülmektedir.

Technological determinism, a theory examining the role of technology in societal development, is a subject of extensive discourse in the internet era. This theory perceives technology as a pivotal force shaping societal progress. Within this framework, divergent perspectives emerge, ranging from utopian views depicting technology as a vehicle for salvation to dystopian views highlighting its disruptive potential. This duality is particularly evident in discussions regarding social media's influence on political communication. The hybridization of media systems, as proposed by Andrew Chadwick, further blurs the lines between traditional and new media, exemplified by Barack Obama's groundbreaking 2008 presidential campaign, which utilized social media alongside traditional platforms. Social media's and religion perception impact on political communication evokes both optimism and skepticism. While proponents laud its role in fostering citizen engagement and enhancing political participation, critics like Malcolm Gladwell argue that it amplifies expression without tangible impact. Moreover, the influence of social media on political campaigns underscores the evolving landscape of communication strategies, with leaders leveraging platforms like Facebook and Twitter to shape public perception. In navigating this terrain, understanding the complexities of image construction becomes paramount for political actors. The interplay between rhetoric, communication strategies, and public perception shapes the success of political campaigns. However, maintaining control over one's image amidst the fluid dynamics of political discourse remains a formidable challenge. In conclusion, the discourse surrounding technological determinism and social media's impact on political communication underscores the need for nuanced analysis. While social media offers unprecedented opportunities for engagement, its dual nature necessitates vigilance against manipulation and polarization. Ultimately, the compatibility between desired images and genuine personas remains central to effective political communication in the digital age.

This paper explores the relationship between media, government, and terrorism. It investigates what terrorists want from the media, what governments seek from the media when covering terrorism, and what the media aims to achieve in its coverage of terrorism. The paper discusses coverage versus boycott, extortion and exploitation, ethical considerations, the war on terrorism and public diplomacy, current trends in terrorist operations, and attacks on journalists and media institutions, the Media in the West, and the Middle East dealings with terrorism. The purpose of the study is to investigate the complex relationship of three parties (terrorists, media, and government) with different objectives and agendas. The problem of media and terrorism lies in the conflicting interests and goals of these three different entities. The author used several case studies related to the problem of this study to highlight the conflictual approach to terrorism and how each entity looks at it, making the equation of terrorism, government, and media complex, challenging, and extremely sensitive that must be managed with caution. Both media and political institutions must consider several factors such as national security, public interest, economic, political, and ethical considerations. The relationship between terrorism, media and governments are characterized by a set of challenges, such as the public right to know and the potential for extortion and exploitation by terrorist groups, and the attempts from the governments to set the agendas. How can the media serve the truth without falling into the trap of extortion, exploitation, without succumbing to the pursuit of journalistic scoops, and sensationalism and without falling into the pressure of control and pressures from the governments?

A narrow definition of Islamophobia flags religion as playing the central part in anti-Muslim prejudice. But a broader term bundles ethnic, national and cultural prejudices together with religious ones; the latter are gradually becoming disconnected from the cultures in which they were embedded. In measuring degrees and levels of Islamophobia, this article turns to the mass media to understand how they have amplified and at times echoed calls for anti-Muslim prejudice. Islam has become culturalized and racialized by both adherents and antagonists alike, lending a massive landscape for social media in particular to exploit. Qualitative data seem best equipped to assay popular attitudes and behavior towards Muslims. And their relevance is especially significant in shaping female Muslim experiences. To be sure, Islam is placed to take a key part in the making of a post-hegemonic international order. Highlighting tolerance towards others is critical rather than using other attributes to shore up the political legitimacy of a state. To categorize Islamophobes as racists makes for bad politics, but it can enhance legitimacy.

21. yüzyılın bilim dünyasında “medya çalışmaları”, dijitalleşme ve ağ tabanlı teknolojilerin günlük hayattaki etkinliği sebebiyle toplum ve kültürle ilgilenenler için yadsınamayacak bir hâl almıştır. Bu alandaki sosyal çalışmaların ve araştırmacıların sayısı da gün geçtikçe artmaktadır. İşte tanıtımını yapacağımız Mehmet Haberli’nin Medyatikleşme ve Din adlı kitabı (2023) da bu kritik konuyu ele almakta, yaşanan değişimleri medyatikleşme bağlamında meta-analiz yöntemi ile açımlamaktadır. Doç. Dr. Haberli, gelişen medya kültürü konusunda sosyolojik ve iletişimsel tahayyüle sahip ve Türk akademisinde medyanın din bağlamında incelenmesine öncülük etmiş bir araştırmacıdır. Özellikle Sanal Din isimli kitap çalışması (2014), medyanın din sosyolojisi literatüründe yeni bir kulvar açtığı yıllarda özgün bir çalışma niteliğindedir. Yazarın ayrıca sanal cemaatler, dijital çağda dindarlığın dönüşümü ve dijital din araştırmaları konularındaki çalışmaları dikkat çekmektedir. Bu çalışmaları ile “teorik anlamda” yeni medyanın dinle ilişkisine Türkiye’de ilk değinen sosyolog olduğu söylenebilir. İnceleyeceğimiz kitabı da yazarın bugüne kadarki bilgi birikiminin bir hülasası olarak değerlendirmek yerinde olacaktır.

This article examines the function of news media on Alevi television channels. The increased visibility of faith-based identity movements in the public sphere during the 1990s led to the study of these communities in media research. This study contributes to these discussions by focusing on news media, an area not yet extensively examined concerning faith communities. The research is based on an 18-month field study involving participant observation and in-depth interviews, focusing on the news production processes of Cem TV, Yol TV, and TV 10, during 2014 and 2015. The study argues that news media serves a dual function for faith communities like the Alevis, enabling them to address both a general audience and their own community simultaneously. Alevi broadcasters create news bulletins that appeal to a general audience while also including news relevant to Alevis. They achieve this in two ways. The first is by utilizing television technology to include an “Alevi news” segment at the beginning of the news, covering developments particularly relevant to Alevis. The second way is by maintaining a more “neutral” language in the news bulletins while expressing opinions on developments concerning Alevis in news and discussion programs.

The subject of this study revolves around the examination of the reception processes of Azerbaijani viewers regarding their practices of watching television channels broadcasting in Türkiye within the framework of cultural studies, particularly within the context of religious perceptions. In this regard, employing the viewer-centered reception method within the tradition of Cultural Studies, the reception modes developed by participants living in various cities of Azerbaijan who watch religious content from Turkish television programs were scrutinized. To ascertain the identification of dominant, negotiated, and oppositional reading forms utilized in audience reception research, and to obtain data regarding meaning-making and reception practices concerning the contents watched by Azerbaijani viewers, a total of 4 different focus group discussions were conducted, consisting of 36 participants. These discussions took place with participants residing in the cities of Baku, Sumqayit, Ganja, and Nakhchivan in Azerbaijan who follow Turkish television channels. As a result, the study revealed that content containing religious knowledge or broadcasting religious programs through television is received by viewers through various readings. It was understood that viewers engage in diversified negotiated and oppositional readings within the content contexts, generally as participants, regarding religious content presented in various formats.

This research discusses the critical role of kyai's charismatic leadership in mitigating religious intolerance and radicalism in pesantren. Kyai, as the primary leader in pesantren, has a significant influence in shaping the attitudes and thoughts of the santri. This research was conducted based on a field analysis study, followed by literature research incorporating various scientific arguments and information from relevant literature sources. This research was implemented at Pondok Pesantren Sabilurrosyad Gasek as a sample object, involving kyai, santri, and the surrounding community. Through his charisma and authority, the kyai can effectively convey the values of religious moderation to the santri. The approach taken by the kyai, which emphasizes the values of deliberation, balance, and tolerance, helps the santri understand religious teachings in a balanced manner and avoid radical attitudes. Islamic boarding schools also play a role in instilling religious moderation values through a well-structured religious education curriculum. Thus, the charismatic leadership of kyai is at the forefront of reducing religious intolerance and radicalism in pesantren, forming a generation of santri who understand religious teachings comprehensively and moderately, and contributing to creating an inclusive and peaceful society.

Money politics has damaged the democratic system throughout the nation; handling the problem of money politics is not enough to be charged to law enforcement and all elements of society. The seriousness of the government and political parties in tackling the problem of money politics can be done by legal and political means. The results of this study show that political policies in preventing money politics in the 2019 elections in Banyumas Regency where political parties have made several efforts in at least three ways: 1) implementing pacta integrity and providing debriefing to cadres and legislative candidates. 2) All parties tend to follow only the existing rules, especially those issued by the KPU and Bawaslu. 3) It turns out that all parties do not require this, relating to the competency requirements of legislative candidates that are more stringent, intellectual, managerial skills, experience, and morality. Legal policies in the prevention and handling of money politics have carried out prevention strategies through legal policies, namely prevention at the level of legislation policy and judicial policy. In contrast, the execution policy has yet to be well realized.

Islam views the holy book as not only regulating matters of worship which are vertical between servants and God. The holy book is also seen as a guide for humans in managing all world affairs, including the world of education. The development of Islamic education today, directly or indirectly, often links its vision to the formation of the ûlul albâb generation (QS. Ali Imran; 190-194). Even though the vision is the same, the implementation of Islamic education often appears to vary. Islamic educational institutions in Indonesia exist in the form of pesantren, boarding schools, madrasah, and also schools. So what is meant by the ûlul albâb generation and how is Islamic education implemented in producing the ûlul albâb generation? This research is intended to find out the views of commentators regarding the meaning of ûlul albâb and at the same time to describe the models of Islamic education that have developed to date in Indonesia. This research is library research and the methods used are the maudlu'i (thematic) interpretation method and the qualitative descriptive method. Based on this research, it can be concluded that ûlul albâb is a self-image that combines academic qualities, spirituality, and charity. In this perspective, Islamic education is a process of improving the quality of humanity in its various dimensions, namely making scholars who believe and do good deeds. To achieve this goal, Islamic education in Indonesia is developing an integrative education model, namely institutional integration and curriculum integration.

This study aims to reconstruct the relationship between the reading of a sacred text and the personal spirituality of the Christian in the work of the early Christian author Gregory I (540–604). Gregory was the first monk to become pope and to whom posterity attached the epithet “the Great”. We find the completion of early Christian Latin thought in his work. Gregory left his mark on Latin Western Christianity with a spiritual-monastic vision that suspended dialogue with the secular world. However, we also find ideas that have not been sufficiently analyzed in his work. These involve Gregory’s hermeneutics of the biblical text in its contribution to the personal spirituality of the reader. We consider this part of his thinking as essential for a contemporary biblical exegesis, which does not consider Gregory’s three-fold interaction between scholarly commentary on the sacred text, the commentator’s own religious convictions and service to others. Gregory first emphasizes the necessity of reading the Bible in the process of spiritual maturation, and in the next step he stresses the humility of the reader before the sacred text. Finally, Gregory recalls the interaction between the reading of the sacred text and the life practice of the reader. A comprehensive reading of Gregory’s body of work makes it possible to emphasize the essential point of his spirituality, which is the connection between the reading of the sacred text, the religious background of the reader and service to others. The wealth of his ideas not only enlivens the interaction between scholarly exegesis and lived spirituality, but it can also be useful in a dialogue with other religious systems in their connection to work with their own sanctified and sacred texts.

In recent years, there has been a resurgence of interest in unidentified flying objects (UFOs). Although we have increasingly assumed that UFO events are extraterrestrial in nature, there are alternative explanations for these extraordinary phenomena. Of these, the theory that UFOs manifest malevolent spiritual realities is often hastily dismissed because it violates modern society’s secular assumptions. As is explained, however, an a priori dismissal is arbitrary since it rests on similar evidential grounds. After the case is made that logical consistency demands that the spiritual theory be given a fair hearing, this article draws on U.S. data on reported UFO sightings to demonstrate that a state’s religious climate significantly determines the frequency of such sightings there. It is argued that these findings constitute circumstantial evidence that modern society is culturally induced – rather than led by the evidence – to embrace the interpretation that UFO phenomena are extraterrestrial in nature.

The study examines levels of Internet Gaming Disorder (IGD), life satisfaction, and their relationship to the importance of spirituality and the practice of religious faith in adolescents. Level of Internet Gaming Disorder was measured by the IGD questionnaire (IGDS9-SF, Pontes et al. 2015), spirituality was measured by three items: 1. “Are you religious?”, 2. “Spirituality is important in my life”, 3. “Practicing of spirituality is important in my life” and a measure of life satisfaction through the SWLS (Diener et al. 1985). The results of the study indicate a significant positive relationship between life satisfaction and spirituality; spirituality and Internet Gaming Disorder did not show a relationship. The level of life satisfaction predicted the occurrence of Internet Gaming Disorder (OR = 1.06). Gender affiliation was associated with the prevalence of Internet Gaming Disorder in favour of boys.

The psychedelic renaissance did not emerge from a void. While a tremendous upswell of interest in psychedelics can be observed today, there is scant acknowledgment of the current spiritual crisis that has led to this burgeoning enthusiasm. Having lost our sense of the sacred, we have – with disastrous consequences – become alienated from ourselves, others, and the natural environment. Secular psychotherapy and psychiatry have failed to address the myriad mental health problems that are prevalent right now, which has compelled people to desperately look for alternatives to fill the void in their lives. Sacred medicines have been used for millennia in humanity’s traditional cultures as part of their spiritual practices. Now that psychedelic-assisted psychotherapy (PAT) is being developed, we must avoid repeating the mistakes of modern psychology, which misguidedly seeks to situate entheogenic therapy on a desacralized foundation of materialism, reductionism, and scientism. Nevertheless, although the full benefit of entheogens can likely be gained only in the context of a sacred tradition, they may still have some measure of therapeutic value even when used in conjunction with secular psychotherapy. This article examines the metaphysical foundations of sacred psychology and argues that entheogenic therapy needs to be grounded on the same basis. The framework employed here is a transpersonal perspective that applies the insights found in the world’s great wisdom traditions. It will be argued that the adoption of psychedelics in mental health treatment presupposes a fully integrated psychotherapy that is possible only when it is rooted in a spiritually informed ontology.

Is it possible for us to attain infinite and eternal happiness, untainted by even the least misery, and if so, how can we do so and what is the price we must be willing to pay for it? According to the teachings of Bhagavan Ramana, it is possible, and the means to attain it is to investigate and know what we actually are, for which the price to be paid is complete surrender of ourself to what alone is real, which requires “wholehearted and all-consuming love” (Sa. bhakti) born of and nurtured in our heart by the grace of God, who is what we actually are and what alone is real. This paper explores these teachings and their rationale as expressed by Bhagavan in his own original Tamil writings.

Hinduísmo e Budismo são duas das religiões mais expressivas do mundo em número de adeptos. São, também, originárias de uma mesma região, o Subcontinente Indiano. Para além disso, ao longo do tempo, em especial nas etapas iniciais do Budismo, elas compartilham uma série de elementos teológicos e simbólicos. Mesmo assim, constituíram-se como sistemas religiosos próprios, com dinâmicas próprias, que, em muitos aspectos, não se misturam e até se opõem. Este artigo busca examinar as divergências substanciais entre Hinduísmo e Budismo. Para isso, propõe um trajeto circular, que parte das semelhanças entre ambas as religiões para além do lugar comum, para, então, ocupar-se das diferenças substanciais.

Com a filosofia de Simone Weil, este artigo propõe discutir a perspectiva filosófica da atenção. Para tal, argumenta que a condição da atenção demanda e sustenta um estado de graça que, ao dispor à consciência o sentimento de participação na beleza da natureza, vincula ser e mundo. Debate, a partir da perspectiva weiliana, um princípio intermediador entre a contemplação das formas da natureza, a afeição ao sagrado e o engajamento com a alteridade como condição da atenção. Busca-se inferir que a familiarização da consciência às instâncias fundamentais do ser é capaz de fazer frente aos sequestros atencionais do presente e recuperar um estado de graça suficiente a desembrutecer a vida. O objetivo está em tecer a crítica ao mundo moderno a partir da afirmação de uma atenção que, diferente das técnicas de focalização instrumentalizadas, demanda a confiança na experiência capaz de vincular o sentir, o pensar e o agir na defesa ético-política do amor ao mundo.

Este artigo investiga o impacto dos arquivos pessoais na reconfiguração da historiografia, destacando a relevância desses acervos em um contexto de transformações digitais. Baseando-se em reflexões de Derrida e Foucault, questiona a objetividade tradicional. Utilizando o arquivo pessoal de Allan Kardec, o da Sociedade Parisiense de Estudos Espíritas e a Revista Espírita como exemplos, o artigo explora a importância de documentos acessíveis por meio do Projeto Allan Kardec e do Museu Allan Kardec. Online (AKOL). Inicia com discussão teórico-metodológica, analisando a produção do arquivo de Kardec e sua influência no corpus doutrinário do espiritismo, com destaque para a sistematização de supostas mensagens espirituais. Utiliza fontes primárias, incluindo manuscritos, para compreender uma das obras de Kardec, a produção de A Gênese e a continuidade da doutrina após a sua morte.

The economy is part of everyday life in modern societies and is a crucial determinant of social well-being. For this reason, it is important to observe how economic determinants can influence a fundamental social phenomenon: faith. This paper analyzes how economic determinants influence international pilgrimages to the Shrine of Fátima (Portugal). A data panel from 2008 to 2022 was constructed, and a panel ARDL model was estimated. The results confirm the relationship between economics and homo religiosus. The cost of transportation, national income, unemployment, globalization, and inflation influence the international pilgrimages to Fátima.

Resenha do livro de MOREIRA-ALMEIDA, A; COSTA, M. A. e COELHO, H. S. Ciência da vida após a morte. Belo Horizonte: Ampla, 2023. 98 p. ISBN 978-65-84793-22-4.

A review of John Colman’s recent book Everyone Orthodox to Themselves: John Locke and His American Students on Religion and Liberal Society (Lawrence: University of Kansas Press, 2023)

O Espiritismo surgiu a partir do trabalho de um francês, Hippolyte-Léon Denizard Rivail, que analisou os fenômenos mediúnicos. A Sociedade Parisiense de Estudos Espíritas (SPEE) foi fundada em 1858, com o objetivo de estudar todos os fenômenos relativos às manifestações espíritas. O nosso objetivo é: investigar a importância que a Sociedade teve no processo de formalização e institucionalização do estudo das manifestações espirituais; analisar o seu papel na elaboração, desenvolvimento, uniformização e consolidação do Espiritismo, à época de Allan Kardec. Utilizamos basicamente fontes primárias: as obras produzidas por Kardec entre 1857 e 1869 e outros manuscritos inéditos. Analisarmos essa documentação, para compreender como e porque se deu a fundação da SPEE, o critério de inclusão/exclusão dos membros, as atividades desenvolvidas e como eram trabalhadas as comunicações mediúnicas recebidas na Sociedade e fora dela, dentro do processo de elaboração do Espiritismo. Concluímos que a SPEE teve um importante papel no processo de elaboração e consolidação do Espiritismo na época de Kardec. Ela se constituiu num espaço de obtenção das comunicações mediúnicas, de debate das informações atribuídas aos espíritos, de elaboração das obras publicadas, instrução para os espíritas, de proposição de um modelo de conduta a ser seguido pelos demais grupos espíritas, de padronização das atividades mediúnicas e da conduta dos médiuns.

Em 1869, em uma recomendação de livros de interesse para o público espírita, Allan Kardec escreveu que a “filosofia moral” do pastor americano William Ellery Channing era “o mais puro espiritismo”. Este artigo parte desse fato para efetuar uma análise das similaridades entre o pensamento de Kardec e o chamado cristianismo liberal (ou unitarismo) dos Estados Unidos, do qual Channing era o mais famoso representante na primeira metade do século XIX. Para isso, efetua-se, primeiro, uma definição do termo “cristianismo liberal”; em seguida, traçam-se algumas de suas raízes intelectuais no pensamento cristão anglo-americano e, finalmente, comparam-se alguns elementos de sua versão do cristianismo com a leitura kardequiana dessa tradição religiosa por meio, principalmente, de um texto representativo de cada autor quanto a esse assunto, a saber: Unitarian Christianity, de 1819, e O Evangelho segundo o Espiritismo (na versão definitiva de 1866). Ao fim, constata-se que algumas das teses e abordagens propostas por Kardec já circulavam há décadas no meio protestante americano, não se restringindo apenas à “filosofia moral”.

Resumo Este artigo é o resultado de uma análise estrutural do Discurso intitulado O espiritismo é uma religião?, proferido por Allan Kardec, em primeiro de dezembro de 1868, e publicado na Revista espírita - Jornal de estudos psicológicos, em dezembro do mesmo ano. Analisa o que um dos principais teóricos da mediunidade compreende por comunhão de pensamento e por religião, assim como os motivos que o conduziram a identificar o espiritismo — doutrina que ele editou a partir das supostas e diversas mensagens que recebeu do mundo espiritual — como uma religião no sentido filosófico, sendo que antes o identificava, quase exclusivamente, como uma ciência e doutrina filosófica e não como uma religião. Conclui que, para Kardec, o espiritismo poderia ser aceito por qualquer pessoa, independente de sua filiação religiosa, devendo sempre se manter coerente com o desenvolvimento científico.

Resenha do livro de BARROS, Brasil Fernandes de. A busca de Kardec: fé ou razão. Curitiba: CRV, 2022. 232 p. ISBN 978-65-251-3981-4.

Mesmo depois 160 anos da fundação do Espiritismo ainda são frequentes os debates entre os seus fiéis a respeito da tensão entre seu aspecto religioso e o científico. A doutrina, fundada, ou como dizem os espíritas, codificada por Allan Kardec no século XIX, surgiu em meio a uma profusão de novas teorias, concepções científicas e filosóficas, tendo sido fortemente marcada pelo legado iluminista e pelos pensadores de sua época. Porém, ao transportar-se para o Brasil a partir de 1865 e particularmente no século XX e início do XXI, fortaleceu-se o seu aspecto religioso e tornou-se a terceira maior religião Brasileira. O objetivo deste artigo é de demonstrar através de uma pesquisa bibliográfica, razões que tenham levado essa tradição a tornar-se de fato uma religião a despeito de inicialmente não ter sido esta a intenção de seu fundador. Desta forma apresentaremos perspectivas que demonstram como a cultura e o ethos brasileiro fortaleceram este aspecto religioso.

Este artigo tem como objetivo analisar os relatos de idolatria apresentados pelos curas e ministros de índios Hernando Ruiz de Alarcón e Jacinto de la Serna, que escreveram, respectivamente, o Tratado de las supersticiones y costumbres gentílicas que ou viven entre los indios naturales desta Nueva España (1629) e o Manual de ministro de indios para el conocimiento de sus idolatrías, y extirpación de ellas (1656), nos quais elaboram planos de ação para o aprimoramento da catequese na colônia. A partir desses relatos, é possível analisar a prática cristã na Nova Espanha do século XVII à luz de um novo regime jurídico eclesiástico surgido com o III Concílio Provincial Mexicano. Dessa forma, busca-se comparar duas fontes que abordam práticas indígenas no contexto colonial e o olhar oficial da Igreja novohispana.

Editorial

Atuação singular no contexto da dominação neerlandesa nas capitanias açucareiras da América portuguesa foi a de Frei Manoel Calado, popularmente conhecido como Frei Manoel dos Óculos. Perseguido pelo bispo D. Pedro da Silva e Sampaio, foram os contatos do religioso com os holandeses, e não propriamente sua prática missionária, mas sobretudo, sua amizade com o governador Conde de Nassau, que levantaram as suspeitas do bispo da Bahia, ex-Inquisidor português. Investigar as tramas deste frade que é mais conhecido pelo seu papel de cronista no contexto do Brasil holandês que conseguiu escapar das malhas inquisitoriais, por meio da análise das acusações registradas nos Cadernos do Promotor da Inquisição de Lisboa é o objetivo central do presente artigo que acaba por revelar, também, o confuso modus operandi próprio do tribunal, articulado através da ação do bispo da diocese. O artigo parte de uma breve discussão historiográfica sobre a caracterização do ambiente do Brasil holandês como tempo de liberdade ou de intolerância religiosa; avança sobre a análise das fontes que apontam como o frei se tornou suspeito entre os católicos e foi perseguido entre os calvinistas; e conclui demonstrando a importância da prática missionária deste religioso para a manutenção do catolicismo na região.

Este artigo tem como meta discutir duas questões: em que medida se pode entender que Ibn ‘Arabī e suas concepções influenciaram ou estão presentes na obra fílmica “Bābā ʻAzīz, o príncipe que contemplou sua alma”? Por outro lado, também se almeja ler algumas cenas desta produção cinematográfica a partir do pensamento do Šayḫ al-akbar. Neste sentido, em um primeiro momento, discute-se a concepção de “Cinema Espiritual” e “Cinema Místico”. Em seguida, apresenta-se as raízes da produção cinematográfica e artística de Nacer Khemir, para, por fim, discutir a presença de Ibn ‘Arabī neste filme, bem como estabelecer leituras akbarianas acerca do mesmo a partir de 4 tópicos: 1. a perspectiva akbari acerca dos diversos caminhos que levam a Deus; 2. o olhar místico/contemplativo que propicia “ver” o Real (Ḥaqq) com os olhos do próprio Real, acessando seu segredo (sirr); 3. O desvelamento do Real mediado por uma mulher; 4. a concepção acerca do conhecimento por desvelamento, diferenciando-se do conhecimento racional. A metodologia utilizada foi de pesquisa bibliográfica e de análise da imagem e do som. Concluímos que há influência akbariana em Bābā ʻAzīz, assim como compreendemos que estabelecer um tipo de leitura akbariana propicia enriquecedoras chaves de leitura a esta obra.

O artigo aborda como a aprendizagem política de jovens católicos que participaram do Grupo Espiritualidade e Partilha (GEP), na década de 1990, na periferia norte de Belo Horizonte- Minas Gerais, vivenciaram um modo de ser Igreja mediante uma metodologia própria. Os objetivos são descrever e analisar a significativa aprendizagem política de jovens católicos que participaram nas origens da elaboração da metodologia de formação do grupo de jovens e sua extensão na aprendizagem política; compreender como a metodologia criada ofereceu às juventudes novos referenciais para a continuidade do desenvolvimento de suas ações políticas na vida social e eclesial. O caminho utilizado nesta pesquisa qualitativa foi o fenomenológico e os procedimentos metodológicos foram da história oral temática. Os resultados da pesquisa apontaram que a relação amadurecimento humano e a vivência de uma espiritualidade política conduz à aprendizagem política para além da Igreja Católica nas interpretações de si e do mundo numa ação política de busca pela transformação da sociedade.

The study aims to analyze the indefeasible title concept on electronic land certificates for preventing land mafia. This research is normative legal research using legal and conceptual approaches. Legal materials include primary and secondary legal materials. According to the study, one of the causes of the land mafia is the land registration system's tendency to publish harmful material, as contained in Government Regulation 24 of 1997 on Land Registration. Therefore, reforming and developing the land law system into a positive publication system is necessary. By the Regulations of the Minister of Agrarian No. 1 of 2021 on Electronic Certificates, Electronic certificates are expected to be a database of landlords to reduce land disputes and strengthen the legitimacy of land certificates as a guarantee of ownership of land rights in Indonesia. Suppose an error in the registration procedure of a positive publication causes the losses of the party that should be more entitled. In that case, the state will guarantee compensation in substance to the party whose right is proven correct using the indefeasible title concept.

The paper examines the church's role in Namibia's low-income housing process. The study followed the qualitative method; data were drawn from journals, books, newspapers, and other relevant material. The article argues that the church in Namibia plays a positive role in low-income housing and promotes Sustainable Development Goals. The findings reveal that the church established a foundation for the current Shack Dwellers Federation of Namibia, an umbrella body of savings groups that address housing issues for low-income groups. The church plays a significant role by building houses for the poor, donating materials, and helping low-income communities alleviate poverty. The study supports participatory planning efforts in housing, highlighting that the church and faith-based organizations have a place in promoting Sustainable Development Goals, particularly goals 1, 2, and 11. It augments literature in religious studies, the built environment, and sustainable urban development by investigating the church's role in housing provision. In contrast, most studies focus on the church’s involvement in politics, culture, and socio-economic development. The study will benefit stakeholders who want to contribute towards goal 11 (Sustainable cities and communities). Additionally, the contribution will grow as the research serves as a novel contemporary reference for future studies in the same field.

This research was intended to determine the infrastructural barriers of the PKB political party in encouraging its cadres to become contestants in the presidential and vice-presidential elections from 2004 to 2019. During the four presidential and vice-presidential elections, PKB, one of Indonesia's largest Islamic parties, was absent from sending its cadres as contestants. This failure is suspected to result from infrastructural obstacles that intersect with PBNU's political interests. This research used a qualitative approach by combining interviews with documentation data and direct observations in the field. Interview data findings were used as a guide for finding online or offline documentation data. Both findings confirmed each other and were combined with observational data as a data validation method. Data presentation was carried out in three main stages. Namely, data findings were reduced according to research needs and elaborated using Anthony Giddens' structuration thinking. The data findings in this research reveal that there are infrastructural obstacles in the form of organizational patrons that disrupt the independence of PKB. There is also extra organizational power from the NU autonomous division, which is suspected to have sectoral interests. Apart from that, external intervention makes PKB's political steps less flexible.

Currently, the South African Basic Education Laws Amendment Bill (BELA) (Clause 37) replaces and adds provision to the South African Schools Act including regulating homeschooling. Home education research found that more and more parents appreciate/opt for the benefits of faith-based home-schooling, in this case, the Christian faith. The main reason is that since COVID-19, many Christian parents had the urge to preserve their Christian principles, Christian worldview, and quality education by opting for Christian faith-based homeschooling. This is a qualitative study and the purpose of this research was to determine which driving forces propel the choice of parents and their children to do homeschooling. The findings suggest that Christian faith-based homeschooling is a process facilitated by a triadic relationship consisting of the pastor, the parent/s, and the learner/s. In addition, based on the factors identified, their faith is paramount as they believe/think they are led by the Holy Spirit. Recommendations are offered regarding Christian faith-based homeschooling.

This article addresses the fundamental question of how knowledge about religion is acquired in the academic study of religion. It does so by means of a comparison of the answers to the question by Emile Durkheim and David Chidester. Durkheim, in engaging with the conventional distinction between rationalist and empiricist theories of knowledge of his time, as well as their combination by Kant, argues that categories of thought (such as space, time, causality, number, and classifications) are not mere abstract conditions of understanding, but are to be conceptualized as constructs of particular societies. This social-anthropological shift in the theory of knowledge has been of decisive influence since the beginning of the 20th century, among others on the late 20th-century and beginning of the 21st-century South African scholar of religion, David Chidester. From a comparison of Durkheim's epistemology with that of Chidester it is, however, clear that the latter brings new insights to the epistemological question by insisting on a postcolonial and material approach to the study of religion. The comparison of the two episte-mologies that I provide here should give substance to this point by comparing ways in which they deal with a selection of categories and concepts in their study of religion.

In the wake of Said's landmark work, Orientalism (Said 1979), scholars have been widely concerned with countering the value-laden interpretations which have historically traveled with 'colonialist' or 'Orientalist' analyses of religions in Japan. However, modern studies of early Japanese Christianity, i.e., Japan's Kakure Kirishitan (hidden Christians), despite their emergence in the ' post-colonialist world' , have often maintained a subterranean, Orientalizing tendency to generalize and abstract an inauthentic or compromised Christianity of early modern Japan against that of a more genuinely Christian West. Kakure interpretations of monotheism, the doctrine of the Trinity, and certain worship practices are portrayed as 'polytheistic', 'syncretistic', and as uniquely serious misunderstandings or abrogations of both ' Christian theology' and the very concept of monotheism. Meanwhile, Western Christianities, despite their own analogous and statistically-demonstrable penchant for misconception and theological imagination, are subsequently implied to be more authentically or quintessentially monotheistic or Christian. This essentializing configuration betrays an a priori separation of 'Japanese' and 'Western' religions and raises the question as to whether analysts operating in the 'postcolonial era' have yet to become fully aware of the basic warning of Said's Orientalism - a still-timely message which is not, as some seem to believe, centered on the errors of a specifically Western hegemony, but on the dangers of otherizing in general as a form of devaluation.