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4.50 €

Regulation of Religious Behavior of Rural Residents

Author(s): Roman Doušek / Language(s): English Publication Year: 0

The religious rituals of rural residents were a realm that other social classes tried to influence, often successfully. The attempts to influence these rituals were a result of differing religious affiliations and the historical transformations of particular churches. The forms of Holy Mass and the behaviors on certain feast days depended on the religious affiliation. Rural residents were not free to choose their religion; in fact, they often were forced to change their religion during periods of reformation and recatholicization. In addition, individual churches underwent complex developments during that period.

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“We’re holding the town’s mirror”: the self-referential discourses of the local newspaper Camden Advertiser during the controversy over a proposed Islamic School

Author(s): Caitlin Parr / Language(s): English Publication Year: 0

Local newspapers are a unique part of the media landscape, tasked with informing the community of events and issues in their immediate area and providing them with the knowledge they need to understand complex social issues. Despite advances in digital technologies, “newspapers remain a primary and vital component of the newsgathering infrastructure” (Clarke, 2014, p. 8). Therefore, the power of local print newspapers to build connections with and influence their communities makes them valuable sources for analysis. This chapter offers a discursive analysis of self-referential discourses utilised by the Camden Advertiser during reports on a controversial Islamic School proposal in Camden, Western Sydney, NSW, Australia. Self-referential is used here to describe the ways in which the Camden Advertiser referenced its own name, its journalists, and reflected on previously published newspaper content during the Islamic school debate.

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Almanya’da Türkler: Göçmenlik, Etnisite ve Din

Author(s): Erkan Perşembe / Language(s): Turkish Publication Year: 0

Yurtdışına işçi göçü Türk toplumunun son 60 yılına damgasını vuran sosyal, kültürel, ekonomik ve siyasal boyutlarıyla çok sayıda araştırmacının ilgi odağı olan bir süreçtir. Almanya’da yoğunlaşan göç hareketliliğinde, Türk insanının yaşadığı deneyimler her iki toplum için de çok yönlü ve karmaşık sorunları bünyesinde barındırmaktadır.

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Fransa’da Türkler: Göçmenlik, Etnisite ve Din

Author(s): Fazlı Arabacı / Language(s): Turkish Publication Year: 0

Bu yazıda ekonomik göç sebebiyle Fransa’da bulunan Türklerin geçici olarak gelmiş oldukları bu ülkede yerleşik bir hayata geçerken dinî yönden örgütlenmelerini, dinî örgütlenmelerinin yabancı bir ülkede varoluşlarına etki ve katkısını, bu varoluşun sosyolojik tezahürlerinin Fransız kamuoyunda oluşturduğu algı biçimleriyle şekillenen durumları ele almış olacağız.

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Vjerski prijelazi s pravoslavne na rimokatoličku i grkokatoličku vjeroispovijest (prekrštavanja) na području Zagrebačke nadbiskupije između 1941. i 1945.

Author(s): Filip Škiljan / Language(s): Croatian Publication Year: 0

U prvoj polovici 20. st., balkanski i svjetski ratovi su prekrajali geopolitičku kartu svijeta. Mnoge su države nestajale, a mnoge nastajale. Odnosi Svete Stolice s novonastalim državama tradicionalno su bili uređivani posebnim, sveobuhvatnim ugovorima, konkordatima. Prije Prvog svjetskog rata Sveta je Stolica imala sklopljene konkordate s Crnom Gorom (1886.) i Srbijom (1914.), ali s obzirom da ti ugovori nisu bili primjenjivi na novonastalu državu (Kraljevinu SHS, kasnije Kraljevinu Jugoslaviju), trebala je Sveta Stolica nakon priznanja nove države, Kraljevine SHS, 6. studenog 1919., s njom sklopiti sporazum kojim bi se pravno regulirao položaj Rimokatoličke crkve u državi: pitanja vjeronauka u školama i crkvama, prava vjerskih škola i ustanova, stjecanja crkvenih dobara, slobode komuniciranja sa Svetom Stolicom, slobode djelovanja katoličkih organizacija te niz drugih pitanja iz vjerskog života.3 U Kraljevini SHS živjelo je 1921. godine 48% pravoslavnih, 39% katolika i 13% pripadnika ostalih vjerskih zajednica. Pregovori oko konkordata otpočeli su ranih dvadesetih godina i potrajali više od desetljeća, da bi se 1935. postigla suglasnost oko svih detalja te se formirani ugovor (koji Stojadinovićeva vlada potpisuje 1937.) poslao u Skupštinu i Senat na usvajanje. Međutim, tada zbog ogorčenog protivljenja Srpske pravoslavne crkve konkordatu nastaje duboka politička kriza koja je, uz krizu nakon atentata na Stjepana Radića u Skupštini, bila možda i najopasnija kriza između dva rata. Proces ratifikacije konkordata tada se obustavlja. [...]

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Slovenac među Hrvatima i Srbima: Franc Žužek, župnik u Glini, 1927. — 1955.

Author(s): Igor Mrkalj / Language(s): Croatian Publication Year: 0

Franc Žužek rodio se 21. studenog 1886. u selu Marolče kod Ljubljane, od oca Antona i majke Marijane, rođene Virant. Poslije završenog školovanja zaređen je za svećenika i već 26. srpnja 1912. služi svoju mladu misu u Kočevju. Nedugo zatim, počinje vršiti svećeničku službu u četiri katoličke župe u Istri. Međutim, nakon raspada Austro-Ugarske 1918. godine, a naročito nakon 1920. kada je Istra pripojena Kraljevini Italiji, Žužek se suočio s talijanskom politikom odnarođivanja slovenskog i hrvatskog stanovništva. Ona se dodatno pogoršala 1922. godine, nakon preuzimanja vlasti od strane talijanskih fašista, koji su Žužeka, kao i mnoge druge svećenike, protjerali iz Istre 1923. godine. Žužek tako dolazi u Zagreb, tj. Kraljevinu Srba, Hrvata i Slovenaca kao izbjegli svećenik, gdje mu je u siječnju 1924. ponuđeno upražnjeno mjesto upravitelja župe Maja u glinskom dekanatu, na samoj periferiji Zagrebačke nadbiskupije. O svojim prvim dojmovima u novoj sredini, Žužek je zapisao: ”Težak će biti moj život u Maji – jer sam odgojen u dalekim krajevima: u Gorici i u Trstu; tamo sam svršio nauke – i službovao sretno među dobrim istarskim narodom. [...]

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Koliko studenti katolici u BiH poznaju svoju, a koliko religiju svojih susjeda?

Author(s): Ivan Cvitković / Language(s): Bosnian,Croatian,Serbian Publication Year: 0

Religijska samoidentifikacija stanovnika Bosne i Hercegovine (popis 2013.). U Bosni i Hercegovini se ne susreću različite religije, već građani s različitim religijskim identitetima. Nakon rata 1991.-1995. trebalo je obnoviti međusobno porušene mostove. Zato je potrebno znanje i o sebi i svom religijskom identitetu, ali i o drugima i njihovim religijskim identitetima. U radu će biti riječi o tome koliko studenti katolici u Bosni i Hercegovini imaju znanja o svojoj religiji (katoličanstvu) i o religiji svojih susjeda (muslimana, pravoslavnih, židova). Da li se više razumijemo ili mrzimo, što se više poznajemo? O uzorku. Kako stoji s religioznošću studenata katolika (vjerska naobrazba; poznavanje abrahamskih religija; poznavanje najrasprostranjenije kršćanske molitve, najpoznatijeg kršćanskog blagdana; poznavanje simbola svoje religije). Analiza podataka o tome koliko studenti katolici poznaju svoju religiju. Može li se religioznost studenata mjeriti odlaskom u crkvu? Posjeduju li Bibliju; je li im poznato kako se nazivaju dva dijela Biblije; vjerovanje u Boga, dušu, zagrobni život, raj … Što znaju o Jeruzalemu, Deset zapovijedi, evanđeljima, franjevcima u BiH, religijskim vođama. Drugi dio rada analizira kako studenti katolici poznaju religiju svojih susjeda: poznavanje židovske religije, islama, pravoslavlja i ostalih religija u BiH. Što studenti katolici misle o ateistima? Pokazatelji (ne)uvažavanja različitosti. Iskustvo života s pripadnicima drugih religija. Kako katolike doživljavaju studenti muslimani, a kako studenti pravoslavci.

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Interpretacija odgovora ispitanika - pravoslavaca na postavljena pitanja na projektu "Koliko se poznajemo"

Author(s): Mirko Pejanović / Language(s): Bosnian,Croatian,Serbian Publication Year: 0

U odgovoru na postavljena pitanja sa stanovišta radnog statusa učestvovali su sljedeći ispitanici: zaposleni kod nekog (privatni, državni i javni sektor) ukupno 3,2 %; samostalno zaposleni ispitanici učestvuju sa 1,6 %; skupina nezaposlenih ispitanika učestvuje sa 12,7 %; poljoprivrednici, ribari, itd. učestvuju sa 8 %. Učenici i studenti su najbrojnija skupina ispitanika - ukupno 77,8 %. Umirovljenici/penzioneri kao ispitanici učestvuju sa 8 %, a onih koji se nisu izjasnili je bilo 3,2 %. Na pitanje da li ste pohađali vjersku pouku/vjeronauku odgovorilo je potvrdno 94,9 %, samo 4,4 % je odgovorilo da nisu pohađali vjeronauku, dok odgovor nisu dali njih 7 %. Na pitanje gdje su pohađali vjeronauku ispitanici su sa 100 % vrijednosti odgovorili da je to bilo u školi.

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Zaključak

Author(s): Not Specified Author / Language(s): Bosnian,Croatian,Serbian Publication Year: 0

Što reći na kraju analize podataka? Studenti koji su se samoodredili kao vjernici, u daleko manjem broju participiraju svoju religiju (odlazak u džamiju/crkvu, obavljanje molitve…). Vidljiv je nezavidan nivo nepoznavanja drugih, osobito na narativna pitanja gdje je bilo potrebno upisati podatke poput simbola židovstva... pa su se kao odgovori mogli pročitati: petokraka, šestokraka, zid plača, hram plača, Solomonov hram, Adamova zvijezda, Tele.

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NACIONALNA I KONFENSIONALNA SLIKA BOSNE I HERCEGOVINE

Author(s): Ivan Cvitković / Language(s): Bosnian,Croatian,Serbian Publication Year: 0

Popis stanovništva. Identitet. Bosna i Hercegovina po nacionalnoj pripadnosti njenog stanovništva. Odnos nacionalna pripadnost – religioznost. Bošnjaci u zrcalu popisa stanovništva. Hrvati u zrcalu popisa stanovništva. Srbi u zrcalu popisa stanovništva. Smanjenje broja stanovništva u odnosu na 1991. godinu. Bosna i Hercegovina po konfesionalnoj pripadnosti njenog stanovništva. Religijska samoidentifikacija. Muslimani i njihova rasprostranjenost po općinama. Pravoslavni i njihova rasprostranjenost po općinama. Katolici i njihova rasprostranjenost po općinama. Ateisti i agnostici. Zaključno razmatranje.

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Yapay Zekâ ve Posthüman, Postseküler Din: Kişisel Asistanlarda İnanç Önyargısına Bir Bakış

Author(s): Çağdaş Dedeoğlu / Language(s): Turkish Publication Year: 0

Yapay zekâ teknolojilerinin sağlıktan eğitime, bankacılıktan sigortaya kadar çeşitli sektörlerde uygulanması, dünyayı deneyimleme şeklimizi değiştirdi. Dünya ekonomisinin kapitalizm sonrası eğilimleri, hükümetleri ve şirketleri yapay zekâ sektörüne yatırım yapmak için çekmeye devam ederken meselenin etik boyutu da gündemi işgal ediyor. Yapay zekânın muazzam potansiyeli, bilim insanlarını ve benzer şekilde filozofları konuya çeşitli açılardan bakmaya davet ediyor. Bir yandan, yapay zekâ ile ilgili felsefi tartışma, insan bilinci ve rasyonalite hakkındaki eski sorulara yeni cevaplar sunmanın yanı sıra yeni soruları da ortaya çıkarmaktadır (Copeland 1993; Dennett 1997). Öte yandan, transhümanizm ve tekillik ile ilişkili görüşler (Kurzweil 2015; Chalmers 2016) eleştirilere ve kıyamet senaryolarına yol açmaktadır (Bostrom 2014; Berardi 2017). Sunulan yaklaşımlar Aydınlan-ma (Horkheimer ve Adorno 2002) teknoloji (Heidegger 1997), teknoloji toplumu (Ellul) veya insan rasyonalitesinin tek boyutluluğu (Marcuse 1996) hakkındaki eleştirileri hatırlatmaktadır.

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THE IMPORTANCE OF NON-FORMAL ACTIVITIES IN THE RELIGIOUS EDUCATION OF YOUTH

Author(s): Vasile Creţu / Language(s): English Publication Year: 0

The non-formal education is a constantly evolving concept in all areas of education. Religious education makes no exception, and, therefore, the principles of non-formal education are to be applied also in the activities organized by the Church with the children and young people. This article focuses on presenting the most important principles of the non-formal activities and the value brought by these activities to the development of young people. Also, the article will present relevant examples of successful non-formal activities already applied within the Church. In a progressively modern world, the need for adapted tools increases. Thus, the tools in education must also be adapted to the requirements of the modern world, so that the new generation can receive and apply voluntarily its principles. For the Church, this does not mean that the religious principles have to change. It only means that the tools and instruments have to be adapted and used properly so that the new generation can embrace the Word of God and to apply the Christian principles of living in their current way of life.

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WHY DO POLITICAL ELITES FRACTURE? THE UNUSUAL CASE OF THE YUGOSLAV COMMUNIST ELITE

Author(s): Sergej Flere / Language(s): English Publication Year: 0

One is on slippery grounds attempting to study closely societal elites in manner to coincide with the elementary meaning of the term. Classical thinkers, Pareto and Mosca, with daring analyses, remain cited today (see, for example, Dogan 2003; Burton – Higley 2001; Best – Higley 2010: 1), although the formers’ constructs were hardly based on empirical findings, but were primarily the product of their “sociological imagination”. Hence, the troubles confronted at analysing the elite are illustrated by Giddens (1974: 2): “there can exist a ‘governing class’ without necessarily being a ‘ruling class’; there can exist a ‘power elite’ without necessarily being either a ‘ruling’ or a ‘governing class’” and he continues to denote terms which do not coincide in depiction of power elites. As to the “doctrine”, elites invoke, not only for the “ideocratic ones”, but in general, Burton and Higley (2001: 186) hold a Paretian view: “Doctrinal unanimity is always more apparent than real.” They also do not propose an operative definition of political elite’s structure: “Political elites are somewhat elastic formations with unclear boundaries” (2001: 182). This complements the words of Mattei Dogan, another authoritative source on elites, who wrote: “Elite studies seem to be shut to a conceptual Tower of Babel, where scholars gamble with non-specified words” (Dogan 2003: 6).

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NORME PISANIH RELIGIJSKIH AUTORITETA

Author(s): Dragan Šimović / Language(s): Croatian Publication Year: 0

Review of: Ivan Cvitković "Društvena misao u svetim spisima".

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Church and Change with a Special Focus on the Romanian Institutional Ecclesiology

Author(s): Dan Sandu / Language(s): English Publication Year: 0

Pre present context views the Church as a construct of human mind, promoting religiosity and a certain ritual (mostly needed by the people with no reference to a living God) whose main role is to provide social services in a given society, or, in a more plastic exposure, "the club of Christ". And this is in general accurate given that she passed through history making use of the same means and instruments of any human organisation. Her transcendent dimension was entrusted to the mystical minds and liturgists who defined her as a boat of salvation and the foretasting of the Kingdom. Is such an institution subject to change? If yes, what can be changed and when, in what extent and for what length? The study aims at a few attempts to accept change as a form of subsistence. The faithful have their own expectations from the main Church, the experiences of the Romanian Church members abroad bring new challenges facing this conservative institution. One cannot speak of real change, but rather an adaptation to the new context where the mythical approach of religion leaves more room for the rational approach and even to the pluralistic one. This is presented as the normal evolution of the future religion which expects to be more spiritual than institutional, in line with the new discoveries of neuroscience, evolution and hard sciences, towards an integral (even super-integral) approach.

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Implicații bioetice în intervențiile medicale specifice persoanelor transgender

Author(s): Ionuț-Paul Anea / Language(s): Romanian Publication Year: 0

In the desire for an anatomical conformation to the gender that certain transgender people claim to have, they resort to modern medical technology. These interventions mainly refer to hormone therapies, genital surgeries and specific psychotherapies. The principles of Christian bioethics that aim at the uniqueness and integrity of the human person, his dichotomous structure, his psycho-physical well-being are the basis for accepting or not any medical intervention on the human person. Mainly, Christian bioethics considers a few references: the cause, the way and especially the purpose for which a person requests or requires a certain medical act. Christianity has always viewed with aversion and canonically sanctioned any mutilation of the person's body, the famous case of the castration of Origen being well known. Preserving bodily sexual integrity is a Christian bioethical principle, given the sacredness of the human body, "the temple of the Holy Spirit" (I Cor. 6:19). Interventions that can be accepted aim at the same principles that reject unnatural medical interventions. The cause that determines the desire for such an intervention is pursued, if this cause is a just one and in accordance with Christian ethics; likewise, the way in which it is intervened, as well as the purpose for which it is intervened, being accepted only the therapeutic medical interventions, those interventions that seek to restore the affected psycho-physical health (for example, reparative surgery of genital malformations).

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Rugăciunea în educația religioasă act de cunoaștere a lui Dumnezeu și sfințire a elevilor

Author(s): Camelia-Maria Angheluș / Language(s): Romanian Publication Year: 0

In this article I tried to present the prayer as the rising of the soul to God and also as a secret conversation between man and God, representing the practical dimension of faith because in that moment you are in front of God, sharing his presence. The prayer as a formal act, even in the educational context, only makes sense when we see it as a preliminary stage of honest, hear felt prayer. For the religious education teacher, the prayer represents calling God among them, it is the help he asks for from the One he serves. Without praying, the religious education class would be as any other class, remaining strictly limited to the informative dimension. Without our personal relationship with God through praying, faith remains at the level of theoretical knowledge and conviction. The prayer adds a plus of religious depth to morality, which attracts the manifestation of God’s love in the life of the believer.

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RAD S IZBJEGLICAMA U JUGOISTOČNOJ EUROPI: UKLJUČIVANJE DJECE IZBJELICA U ODGOJNOOBRAZOVNI SUSTAV U REPUBLICI HRVATSKOJ – PRIKAZ SLUČAJA

Author(s): Dajana Ravlija / Language(s): Croatian Publication Year: 0

Isusovačka služba za izbjeglice (Jesuit Refugee Service – JRS) međunarodna je katolička nevladina organizacija čija je glavna misija pratiti, služiti i zagovarati prava izbjeglica i drugih prisilno raseljenih osoba. Nastaje u doba rata u Vijetnamu, 1980. godine, kada je osnivač pater Pedro Aruppe, gledajući patnju izazvane ratom, odlučio sustavno pomagati „ljudima u pokretu“. JRS je prisutan u 56 zemalja svijeta, od toga broji 22 ureda u Europi, čije je sjedište u Bruxellesu, Belgija. JRS Hrvatska (osnovana 1993. godine), dio je mreže jugoistočne Europe (JRS SEE)

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Radikal Dinci Terör Örgütleri: El Kaide’den Işid’e Evrilen Süreç

Author(s): Şeref Çetinkaya / Language(s): Turkish Publication Year: 0

It is possible to say that religious radicalism has increasingly entered the world agenda in the process that started with Russia's invasion of Afghanistan. After the end of the years-long war in Afghanistan, there were radical religious groups, called mujahideen, who had fought against Russia. Osama Bin Laden, known as the planner of 9/11 events, is one of the legacies left by this war to the world. Founded in 1988 under the leadership of Osama Bin Laden, Al-Qaeda's attack on the twin towers in the USA managed to draw the attention of the world public opinion to radical religious groups and the Middle East. Over time, there have been differences of opinion within Al-Qaeda, and as a result of these differences, ISIS, a global terrorist organization, has emerged. ISIS, which has become a security threat at the international level in a short time, has lost its power in the Middle East as a result of Turkey's important operations today. In this study, the aims of religious radicalism, radicalization processes were analyzed, and the transformation process from Al Qaeda to ISIS was examined. As long as the processes leading to radicalization are socially addressed and measures are not developed, it is thought that such structures will continue to survive.

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Vjera niotkud: feministička ekleziološka promišljanja o “tekućem katoličanstvu” novih medija

Author(s): Brett C. Hoover / Language(s): Bosnian Publication Year: 0

Kršćanstvo nam ovih dana dolazi elektronskim putem. Stiže preko pretraživača, online video uratka, bloga, poruke, emaila i podcasta. Mnogi vjernici–posebno u Sjedinjenim Američkim Državama–koriste ove nove medije, iako ne svi do iste mjere niti na isti način. Neki zamišljaju da tako pristupaju online alatima sa informacijama, dodacima duhovnim životima i zajednicama vjere koje su centrirane na drugom mjestu. Drugi za sebe kažu da lično učestvuju u virtualnim zajednicama, a neki čak i izbjegavaju zajednice uživo i koriste pojam “virtualna crkva”. Kako god korisnici kršćanskih novih medija to iskustvo danas opisuju, ono je postalo široko rasprostranjena praksa vjere, odnosno, ponavljana i uvježbana smislena aktivnost.

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