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Copyright of Investigación Bibliotecológica is the property of UNAM, Centro Universitario de Investigaciones Bibliotecologicas 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 this paper, we explore the transformation of a state-regulated, highly militarized contested space, designed to guarantee security and exercise state control, into an arena of spontaneous religious creative practices. We investigate the processes of transformation that a highly militarized borderland surrounding is undergoing owing to the religious influence of two female shrines: Rachel's tomb and Our Lady of the Wall. These two shrines, located on opposing sides of the wall, are affecting the role, physical appearance, mythologies, meaning, and experiences of being in the world of this contested space, reclaiming it for Jewish and Christian rituals. Since its establishment in 1948, Israel's undefined borders and demand for security against terrorist attacks led to practices of territorial appropriation to expand its control over contested zones. We show how these contested spatialities, designed to serve as militarized space, are gradually being converted by grassroots agents into spontaneous spaces of religious revival and creativity. We argue that the transformation of this militarized area into places of spontaneous religious practices can be attributed to the interaction between human and material agency, ritual practices, and temporality. [ABSTRACT FROM AUTHOR]

Since the arrival of Christian missionaries in China through maritime trade networks, missionary activities have been changing from the 16th century to the 18th century. Christian missionaries faced numerous challenges stemming from cultural context and religious policies in China. Throughout history, various religious strategies have been employed to address these challenges. The use of Chinese porcelain to depict Christian imagery holds significant importance. The present study is focused on four representative Chinese porcelains dating from the Ming to Qing dynasties, each associated with specific phases of Christianity in China. Examining the connections between the Christian mission in China and Christian iconography on Chinese porcelain leads to the conclusion that the visual culture associated with the Christian mission in China is influenced by and reflects intercultural or interreligious dialogue with mutual understanding. In the meantime, it signifies an intricate process of interaction, appropriation, hybridization, and adaptation, through which Christian iconography gained new significance on Chinese porcelain. [ABSTRACT FROM AUTHOR]

Copyright of Bulletin of Ablai Khan KazUIRandWL: Series 'International Relations & Regional Studies' is the property of Kazakh Ablai Khan University of International Relations & World Languages 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.)

It is morally impermissible for parents, educators, and others to initiate children into religious belief systems. That is the provocative conclusion of John Tillson's Children, Religion and the Ethics of Influence —the book which is the focus of the present symposium. This introduction briefly summarizes the book's arguments together with the criticisms levelled against them. The symposium includes critiques by Matthew Clayton, Anca Gheaus, Michael Hand, David Lewin, and Ruth Wareham. Clayton and Wareham propose alternative bases for prohibiting religious initiation, whilst Hand, Lewin, and Gheaus propose conditions under which religious initiation may be permissible. The symposium concludes with a rejoinder by Tillson. [ABSTRACT FROM AUTHOR]

In Children, Religion and the Ethics of Influence , John Tillson argues that initiating children into religion is morally wrong. His argument overlaps and intersects at various points with my own argument against confessional religious education in schools. In this brief reply I consider two notable differences between our arguments. [ABSTRACT FROM AUTHOR]

In Children, Religion and the Ethics of Influence , John Tillson sets out a clear and convincing case for the view that children ought not to be initiated into religious faith by their parents or others with the relevant 'extra-parental responsibilities'. However, by predicating his thesis on an understanding of illegitimate religious influence that largely equates initiation into faith with the inculcation of a distinctive type of propositional content, I contend that Tillson misses some of the potential harms such initiation may engender. Here I briefly explain why this is a problem before suggesting three ways he might respond to the criticism. [ABSTRACT FROM AUTHOR]

John Tillson argues, on grounds of children's well-being, that it is impermissible to teach them religious views. I defend a practice of pluralistically advocating religious views to children. As long as there are no monopolies of influence over children, and as long as advocates do not use coercion, deceit, or manipulation, children can greatly benefit without having their rational abilities subverted, or incurring undue risk to form false beliefs. This solution should counter, to some extent, both perfectionist and antiperfectionist reasons against initiating children into religions. [ABSTRACT FROM AUTHOR]

John Tillson's book Children, Religion and the Ethics of Influence addresses several themes: the ground and nature of ethical responsibility; the means and goals of ethical formative influence; the nature and ground of religious belief. In this article, I focus on the issue of justification for educational influence in general. Attention to this issue could avoid some intractable problems of specifically religious influence, most particularly the challenge of providing satisfactory criteria for what belongs to the category of religion. Whilst there may be important reasons for examining specifically religious influence, I argue that religious influence is not fundamentally different from other forms of influence, and that the logic of the ethics of influence in general would encompass the logic of religious influence. If the educator is to justify certain forms of influence, then they should employ a kind of restraint: the educator should influence whilst simultaneously protect the influencee from that very influence. [ABSTRACT FROM AUTHOR]

This study examines the influence of Confucianism on corporate poverty alleviation (PA) participation. We argue that firms in regions with more Confucian temples are more likely to participate in government-initiated PA programs because Confucianism emphasizes common social welfare. This positive relationship is stronger for firms with chief executive officers born in Confucian regions and for firms that are under high media pressure, as the trade-off between social welfare and firm interest is in favor of Confucianism. Using a sample of Chinese-listed firms, we find evidence supporting our arguments. Moreover, we find consistent evidence that firms influenced by Confucianism are motivated to pay long-term attention to PA activities and improve corporate PA efficiency, highlighting the substantive role of Confucianism in a PA campaign. Our study contributes to the business ethics literature by introducing Confucianism into research on corporate social activities and provides practical implications. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

Since the arrival of Christian missionaries in China through maritime trade networks, missionary activities have been changing from the 16th century to the 18th century. Christian missionaries faced numerous challenges stemming from cultural context and religious policies in China. Throughout history, various religious strategies have been employed to address these challenges. The use of Chinese porcelain to depict Christian imagery holds significant importance. The present study is focused on four representative Chinese porcelains dating from the Ming to Qing dynasties, each associated with specific phases of Christianity in China. Examining the connections between the Christian mission in China and Christian iconography on Chinese porcelain leads to the conclusion that the visual culture associated with the Christian mission in China is influenced by and reflects intercultural or interreligious dialogue with mutual understanding. In the meantime, it signifies an intricate process of interaction, appropriation, hybridization, and adaptation, through which Christian iconography gained new significance on Chinese porcelain.

The rise of a patriarchal society has led to a prevalent perception of male superiority over women, which is reflected in the gender-based disparities within the deity system of China. However, in contrast to the situation in the Central Plains, the Lingnan region assigns a significant social status to women, as evidenced by the active worship of female deities. Among them, the Loong Mother stands out as a highly revered goddess in Lingnan's mythology. This paper investigates the evolution of the Loong Mother's deification from a mortal woman, and explores the varying religious principles of Buddhism, Taoism, and Confucianism, as well as their influence on the veneration of female deities in Lingnan. Additionally, this paper analyzes the Loong Mother's portrayal within civil society. Despite undergoing continuous transformation to cater to diverse religious traditions and societal needs, the goddess's actions and functions ultimately reflect her creation and shaping by the community. [ABSTRACT FROM AUTHOR]

The phenomenon of religious politics in Nigeria is an obvious one. In political aspects such as the style of governance, policy formulations and the electoral process in Nigeria, religion has been a decisive determining factor. However, the influence of Christian religion on politics in Nigeria could be both positive and negative. In other words, as religion enhances national development, it could also be counterproductive. This paper critically discusses the influence of Pentecostalism and the dynamics of the Democratic Government in Nigeria since 1999, emphasizing the roles of the church in political leadership in the country. In practicing politics in Nigeria, adherence to religious and moral values and observance of the Nigerian constitution, which provides freedom of religion, is necessary for national development. The study discovered that the uncertainty concerning the future of Nigeria is unfortunately connected to a poor democratic culture, which is an essential factor in the political life of every nation. The paper concludes that, despite the abundant economic resources and several attempts by different governments over the years to reduce poverty and unemployment and promote sustainable development, Nigeria is still struggling in many fronts due to lack of political will, corruption, and no proper coordination for sustainable growth and development programs, In addition, the church, even though a strong voice in the political system of the nation, has not played her roles well. It is argued that Christians need to get more actively involved in politics, and that the Christian religion can and should be an agent of change and progressive national development in Nigeria. [ABSTRACT FROM AUTHOR]

We examine how local religions influence derivative usage in the hedge fund industry. Measuring religiosity by the ratio of religious adherents in the county of a U.S. hedge fund headquarters, we find that religiosity is negatively related to the probability of hedge funds using derivatives for speculative purposes. In contrast, funds in regions with higher ratios of Catholics to Protestants are more likely to engage in speculation‐based trading of derivatives. Finally, we show that the effects of local religion are more pronounced if the hedge fund size is small. Overall, our study highlights the significant role of local religion in shaping the purpose of hedge fund derivative usage. [ABSTRACT FROM AUTHOR]

Recent research has shown that a CEO's personal experiences in his or her early days have an influence on his or her decision-making as an executive later on. Our study extends this emerging stream of research by examining how CEOs' pre-career exposure to religion affects their firms' risk-taking and subsequent innovation performance. Drawing upon developmental psychology research and imprinting theory, we argue that CEOs who have attended a religious college are more likely to develop or reinforce their risk-averse mentality. This carries over to their professional life when they are in a top management position, and it leads to less risk-taking behavior in their firms and ultimately a lower level of firm innovation. Using a large sample of U.S. publicly listed companies, we find strong support on our hypotheses: Firms managed by CEOs who attended a religious college tend to be less risk-taking; this effect is stronger when the firm has more board members with pre-career exposure to religion; in addition, the firm's risk-taking behavior mediates the negative relationship between CEO pre-career religious exposure and firm innovation. We discuss the implications of our study for the strategic leadership literature, firm's risk-taking, and innovation research. [ABSTRACT FROM AUTHOR]

The phenomenon of religious politics in Nigeria is an obvious one. In political aspects such as the style of governance, policy formulations and the electoral process in Nigeria, religion has been a decisive determining factor. However, the influence of Christian religion on politics in Nigeria could be both positive and negative. In other words, as religion enhances national development, it could also be counterproductive. This paper critically discusses the influence of Pentecostalism and the dynamics of the Democratic Government in Nigeria since 1999, emphasizing the roles of the church in political leadership in the country. In practicing politics in Nigeria, adherence to religious and moral values and observance of the Nigerian constitution, which provides freedom of religion, is necessary for national development. The study discovered that the uncertainty concerning the future of Nigeria is unfortunately connected to a poor democratic culture, which is an essential factor in the political life of every nation. The paper concludes that, despite the abundant economic resources and several attempts by different governments over the years to reduce poverty and unemployment and promote sustainable development, Nigeria is still struggling in many fronts due to lack of political will, corruption, and no proper coordination for sustainable growth and development programs, In addition, the church, even though a strong voice in the political system of the nation, has not played her roles well. It is argued that Christians need to get more actively involved in politics, and that the Christian religion can and should be an agent of change and progressive national development in Nigeria.

The purpose of this article is to discuss the influence of religion on political tolerance about homosexuals and, equally, to identify which religious aspects are most prominent in the act of tolerating, through the three B's, belonging, believing and behaving. The empirical material comes from the Latin American Public Opinion Project (LAPOP), more specifically from the rounds of questionnaires from 2014 to 2019, applied in Brazil, Uruguay, El Salvador and Guatemala. It starts with the hypothesis (H₁) that countries with the lowest tolerance rates have religiously active individuals, who attach greater importance to religion and are affiliated with more conservative religious denominations. Through linear regressions, as well as comparative analyzes, it was found that H₁ was partially confirmed, because in only one round, significant differences were found between countries. Therefore, in general, the Protestant religious denomination also influences the four countries, causing a decrease in tolerance.

There is a considerable scholarly discussion regarding how Islamic values influence CSR, but prior studies remain fragmented and scattered across several fields. This paper, therefore, aims to offer a more comprehensive understanding of the impacts of Islamic values on CSR by conducting a systematic literature review of 84 relevant publications from 1995 through 2020. The results of a thematic analysis show that there are four underlying themes to consider when explaining the influence of Islamic values on CSR: (1) Islamic narratives promoting CSR, (2) Islam-based CSR, (3) Islamic financial institutions as enablers of CSR, and (4) stakeholders' perspectives on how Islamic values influence CSR. This study contributes to the CSR literature by providing a systematic understanding of how Islamic values influence CSR and by identifying current challenges and promising directions for future exploration along this line of inquiry. [ABSTRACT FROM AUTHOR]

The religious communication approach concerns the identification of causal explanations of political behavior through the explicit measurement of exposure to communication and the variable reception and adoption of the messages in a religious context. The approach requires more questions or different research designs than those on omnibus surveys, which focus on religious affiliation and religiosity. It is particularly amenable to experimentation, where exposure is manipulated by the researcher and adoption can be measured precisely. However, experimental research, such as about religious elite influence, often returns different results than those from observational research wherein histories between clergy and congregants may overwhelm the delicate mechanisms of persuasion. Research from congregations points toward credibility and salience as important conditions for religious influence, which help reconcile experimental and observational results. This review article covers how organizational forces shape communication strategies, especially concerning when and how politics and democratic norms are engaged by clergy. Contrary to simple survey evidence that Americans oppose politics in churches, this approach suggests that politics is an important piece of congregational affairs that attracts and retains people, though there are clearly conditions when it repels. In this way, the religious communication approach is essential to understanding religious engagement with politics. [ABSTRACT FROM AUTHOR]

The rise of a patriarchal society has led to a prevalent perception of male superiority over women, which is reflected in the gender-based disparities within the deity system of China. However, in contrast to the situation in the Central Plains, the Lingnan region assigns a significant social status to women, as evidenced by the active worship of female deities. Among them, the Loong Mother stands out as a highly revered goddess in Lingnan’s mythology. This paper investigates the evolution of the Loong Mother’s deification from a mortal woman, and explores the varying religious principles of Buddhism, Taoism, and Confucianism, as well as their influence on the veneration of female deities in Lingnan. Additionally, this paper analyzes the Loong Mother’s portrayal within civil society. Despite undergoing continuous transformation to cater to diverse religious traditions and societal needs, the goddess’s actions and functions ultimately reflect her creation and shaping by the community.

This essay explores how West Africa became a landscape of religious exchange, creativity and synthesis connecting Africa and South Asia. It follows the lead of Afe Adogame and Jim Spickard, who argue that 'Africa is not merely a passive recipient of global pressures. It is also a site of religious creativity that has had considerable effect on the outside world. The growth and global influence of the three religious heritages of sub-Saharan Africa – indigenous religions, Christianity and Islam – needs to be understood against the backdrop of mutual influence and exchange at various historical epochs' (Adogame and Spickhard 2010: 2—3). To explore such transformations, I draw on the cases of the Ahmadiyya Muslim missionary movement in Ghana and Nigeria and Hinduism in Ghana. The Ahmadiyya began as a mission to correct Christianity's influence on West Africans, but was transformed by African influence on South Asians into a pluralistic knowledge-seeking movement. In a similar vein, Africans reshaped Hinduism away from cultural isolationism and worldly attachments of the Indian-diaspora Africa towards a spiritual ethic of racial integration and devotionalism that Africans and Indians now share. I conclude by reflecting on how African modes of religious interrelationality – influenced by the historical trajectories of Christianity on the African continent – have been crucial in the polycentrism that world Christianity scholars have revealed. [ABSTRACT FROM AUTHOR]

The article dwells upon determination of the religious factor influence on the system of main risks which are threats to the functioning of Ukrainian society. Now the number and strength of risks for the normal functioning and existence of Ukrainian society have noticeably increased. As for some religious “revival”, one of the possible dangers is the problems of interaction between various religious actors, and between religious actors and secular society. Accordingly, a need remains for monitoring such risks, assessing their significance for the social whole. It is justified that although religion in Ukraine, mainly through religious organizations, can influence the existence and realization of primary social risks, its activities do not create system risks. Religion is relatively more robust and directly added to socio-political risks, but there is no influence on risks in the economic and demographic areas. At the same time, the consequences of the interaction of religion with other sources of socio-political risks are quite limited. On the contrary, social and political risks stipulate more manifestation of religious risks. Among the various forms of potential religious influence on socio-political and humanitarian risks, the most noticeable is the influence of interactions between the largest Orthodox Churches (Orthodox Church of Ukraine and Ukrainian Orthodox Church). Such interaction has been characterized by hostility and open conflicts, and this situation most likely will continue in the future. At the same time, even open conflicts between these Churches are and will be local, short-term, and dependent on the political situation. In the longer term, the role of religion in the archaization of mass consciousness, its dehumanization, the loss of the ability to create a rational picture of the world, and in maintaining social and individual mental tension becomes a noticeable risk.

The focus of this article is on religious transmission in families and other religious influences among young adults and their linkage to changes in faith in transition to adulthood. The special interest lies in the question of what happens to those with no religious upbringing at home: are there other factors which may turn out as meaningful and contribute to religious growth when parents are not active in giving religious upbringing? The study is based on a 10-year follow-up study of young people between the ages of 14/15 to 25 who were confirmed in the Evangelical Lutheran Church of Finland. Of all young adults, about one-third became more distant from faith, and about one in seven closer to faith in the transition to adulthood. Young people who have experienced a religious upbringing from both parents are far most likely to believe and they experience less distancing from faith. However, beliefs may also develop and remain in circumstances with no religious upbringing at home if there are other meaningful influences in the lives of young people. Confirmation period, and grandparents, in particular, were mentioned as contributing to growth in faith by those with no religious upbringing from home, and school was mentioned as providing general knowledge. [ABSTRACT FROM AUTHOR]

This study compares the expression of opinion in incongruent offline and online settings regarding the issue of gender desegregation in Kuwait's public schools. Spiral of silence theory provides the theoretical foundation for examining the impact of certain cultural factors and religious influences on the expression of opinion, their relationship to the fundamental tenets of the theory, such as fear of social isolation, and Twitter use variables among respondents to a survey. The results to a questionnaire administered to 534 public and private university students indicate greater overall expression of opinion in the offline than online context. Offline and online, the nonconformist personality variable was a positive predictor of expression of opinion, and fear of social isolation was a negative predictor. The perceived position of Islam on the issue was a predictor of expression of opinion only in the offline context. Finally, daily average use of Twitter was an additional predictor of expression of opinion in the online environment. [ABSTRACT FROM AUTHOR]

The Wedding Invitation is one of the significant text genres. Following genre analysis approach and discourse analysis (DA), the present research analysed the wedding invitation genres in Pakistan to explore generic structures, as well as the role played by the broader socio-cultural norms and values in shaping this genre. Therefore, a corpus of 50 wedding invitations in Urdu and English was randomly selected from cards received from January to June 2018. The results of this genre analysis revealed seven obligatory and one optional move in Urdu, while six obligatory and one optional move in English invitations. Through discourse analysis, it has been uncovered how religious association and cultural influence in Pakistani society shape textual selection. Little variation was displayed in the invitations of the two languages, presumably due to regional cultural reflections and recent influence of western values. A comparison of Pakistani and UK invitations showed differences not only in move selection but also in lexical choices which are shaped by the respective cultures.

The contemporary retranslation and circulation of Lucumí songs for the orishas (deities) among devotees and scholars in Cuba inadvertently reproduces both the sources and methods of Ortiz's earliest linguistic ventures and reinforces his enduring influence on popular understandings of Santería's utterances. This article draws on research in Cuba in 2018 in partnership with a Nigerian priestess, which revealed the processes, aspirations, and mixed results of contemporary Lucumí song translation efforts. As many Cuban priests granted her religious authority largely on the basis of her Yoruba language knowledge, the hierarchies of translation revealed themselves within a changing global setting. While Ortiz's theory of transculturation recognized the agency of subaltern groups in stimulating cultural change, this article demonstrates that translation is an intrinsically asymmetrical intercultural communication. The linguistic processes of contemporary Nigerian-Cuban priestly encounters resemble Ortiz's philological speculations, yet may also engender change and sustained religious influence. [ABSTRACT FROM AUTHOR]

Copyright of Politics & Religion Journal is the property of University of Belgrade, Faculty of Political Sciences 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.)

At the Italian Ministry of Foreign Affairs (the "Farnesina") a special program was created in order to deal with religions and international relations. In this context, the work of R. Scott Appleby soon became a point of reference, especially for the Policy Planning Unit under the direction of the Author. In a series of meetings and conferences with R. Scott Appleby, many useful ideas were discussed and analyzed in view of a more articulated approach of the Italian MAE towards religions abroad and also for the internal organization of the Ministry. Some of these recommendations, drawn from the academic work of R. Scott Appleby, were partially implemented, establishing a bridge between theory and practice on diplomatic religious engagement. [ABSTRACT FROM AUTHOR]

Copyright of Revista Arqueologia Pública is the property of Universidade Estadual de Campinas - Portal de Periodicos Eletronicos Cientificos 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 conceptions sources have of journalists influence whether and in what ways those sources engage with the news media. In this paper, I consider the contribution of Muslim sources to news in a context of perceived negativity. Scholarship on the content of British news stories about Muslims has found a consistently negative tone; my study examines the impressions of sources as co-producers of that content. My data come from qualitative fieldwork conducted in Glasgow, Scotland, studying relationships between journalists and Muslim sources through a combination of methods, with an emphasis on interviews. In these interviews, sources articulated an overwhelmingly negative conception of journalists and news organisations. I consider different constructions of negativity and what they suggest about how participants perceive the media, and I problematise the minority instances of positive conceptions. Finally, I evaluate why sources who identify as Muslim would bother participating in media production, given this perception of negativity. This discussion is informed by Couldry’s concept of ‘media meta-capital’ (Couldry 2003), which a macro-level power that imposes other fields of public life, and Schlesinger’s attentiveness to source strategies (Schlesinger 1990), a form of agency at the micro-level. This case study suggests that, whatever sources think of media coverage, their choice to contribute to its production is conditioned by strategic considerations, revealing development in the media’s relations with Muslims in Britain. [ABSTRACT FROM AUTHOR]

Understanding the evangelical framework for business ethics is important, since business evangelicals are well positioned to exercise considerable future influence. This article develops the context for understanding evangelical business ethics by examining their history, theology and culture. It then relates the findings to evangelical foundations for business ethics. The thesis is that business ethics, as practiced by those in the evangelical community, has developed inductively from a base of applied experience. As a result, emphases on piety, witnessing, tithing, and neighborliness, important foundations in the evangelical model for business ethics, have resulted in a multitude of applied ethical strategies. This operative ethics model is then evaluated, particularly in regarding to its limited focus on the fundamental purposes and structures of business. The article concludes with several recommended sources which can enrich the evangelical tradition of business ethics, suggesting many resources from the Reformed Christian tradition as well as other ideas from contemporary Protestant and Catholic thinkers. [ABSTRACT FROM AUTHOR]