Apresenta-se apreciação crítica da Psicologia da Religião no Brasil, no período de 1956 a 2005, realizada com base em artigos publicados principalmente em periódicos nacionais de Psicologia. Avaliaram-se 125 artigos, segundo o tema, a teoria e a metodologia. Observou-se tendência de aumento gradativo do número de publicações. Os temas preferidos foram saúde, experiência religiosa, vocação, identidade e relações entre psicologia e religião. A produção revela utilização de teorias, conceitos e métodos da linha-mestra da Psicologia. A apreciação crítica é contextualizada em termos da origem da Psicologia da Religião no Brasil, da sua institucionalização acadêmica e dos eventos que resultaram numa literatura científica específica.; A critical evaluation of Psychology of Religion in Brazil, from 1956 to 2005, based mainly on articles published in Brazilian journals of Psychology, is presented. One hundred and twenty five articles were evaluated according to their subject matter, and their theoretical and methodological dimensions. It was observed an increasing trend in the number of publications. The subject matters most studied were health, religious experience, vocation, identity and relationship between psychology and religion. The production demonstrates preference for theories...

The events of the last few years have directed even more attention to the relationships among religion, education and social cohesion in the context of development in Asia. There is, therefore, a need to consider the combined role of religion and education in fostering a more holistic form of development without concurrently fanning flames of ethnic, religious and other kinds of conflicts. This book discusses the relationship between religion, the role of education in generating social capital and its impact on the development of society. It draws on papers presented at an interfaith workshop co-hosted by the World Bank and the Centre for Research on Islamic and Malay Affairs (RIMA). The dialogue took place in Singapore on 27-28 October 2001, with the participation of some 50 experts from Indonesia, Japan, Malaysia, the Philippines, Singapore and Thailand. The book describes the rich group of partners associated with this dialogue, their call to move beyond the discourse of dialogue and the imperative to start practicing it. It conveys an effort to learn from both sides. It lays out the debates of scholars who see education as a major instrument for fostering knowledge and skills -- with the purpose of improving knowledge sharing...

The Council of the European Union recently released its Strategic Framework on Human Rights and Democracy, which included freedom of religion or belief in a list of 36 desired outcomes. The timing is good, as countries around the world are grappling with religion/state questions and the role of religious freedom for minority religious communities and dissenting members of the majority faith. Freedom of religion or belief stands at the crux of these issues, yet the Strategic Framework risks losing the religious freedom among the list of other worthy issues. By learning from the experience of the United States in its decade of religious freedom work, the European Union can jump start its efforts and ensure they have impact during this time of global transition.

It is common to oppose a secular Europe to a religious America. As representatives of cultural diversity and popular sovereignty, Parliaments are the best illustrations of mutual arrangements between politics and religion. Little data is available on religion at the EP, in contrast to the rich scholarship on the Congress. Relying on the first survey of its kind on members of the European Parliament (MEPs), the article analyses what they believe and what they do with these beliefs. The purpose is to understand how religion interacts with representation and political socialization of MEPs within and outside the assembly. The American House of Representatives is used as a reference case study. Overall, there are significant differences between European and American legislators, mainly due to their distinct social, cultural, political and institutional environments. However, several common logics may also be seen at work, suggesting that the EU is not as exceptional as is often thought.

The objective was to evaluate the influence of spirituality, religion and personal beliefs in the quality of life of people with spinal cord injury. This is a quantitative and exploratory longitudinal cross-sectional study. Data were collected from 49 people with spinal cord injury in two steps, in the hospital and at home, by applying the Quality of Life assessment tool - Spirituality, Religion and Personal Beliefs (WHOQOL-SRPB). Exploratory analyses were performed by using univariate frequency distributions and descriptive measures; validation of internal consistency; and by calculating the dimensions of the scale scores. The results show that the dimensions related to spirituality, religion and personal beliefs patients adopted as strategies to improve their quality of life in this research were confirmed by the high scores in the WHOQOL SRPB areas in both phases; there were differences only in the dimensions Sense of life and Spiritual strength. It is hoped that this study can highlight the importance of spiritual and emotional care.

As host to the infamous Scopes Monkey Trial of 1925, Tennessee has an obvious history of conflict over religion and education. By examining white Tennessee Baptists and Methodists in the half-century leading up to the showdown in Dayton, this dissertation argues that Tennessee's 1925 anti-evolution law and the resulting Scopes trial were less about the truth or falsehood of evolution and more about the important question of the place of parents, churches, and religious belief in New South public education. Furthermore, this investigation of religious attitudes about public schools---the laboratories in which many different forces hoped to shape the future of society---reveals a systematic southern evangelical interest in earthly social relations rarely recognized by previous scholars. From an early opposition to state funded public education as necessarily "godless," Tennessee evangelicals gradually acquiesced, assuming that the schools would reflect the values of their predominantly Protestant local communities. Further, they believed that the home, Sunday school, and denominational college would provide any additional moral leavening necessary for their vision of a religious New South. But as Progressive era school reforms increasingly removed control of education from the hands of parents...

The September 11th and October 12th terrorist attacks and their aftermath have focussed Australia’s attention on the shift from a Christian to a paradoxically multifaith and secular Australia, and on the diasporic links between organizations’ source countries and on Australian ethnic and religious leaders. They are now under greater scrutiny and accountability. In outlining Australia’s current predicament, Professor Cahill will take a global perspective and draw on current Australian research to suggest a way forward by addressing key issues and inoculating our society against ethnic and religious extremism. Faith traditions with their focus on the ultimate and the absolute as well as the local and the universal have been key elements in the formation of Australia’s pluralist and multicultural society. With their localised presence, their community ethic and their universalist outlook, most religious groups have made positive contributions to the construction of a multicultural society. On the other side of the coin, religion has sometimes acted as an oppressive or divisive force such as in the suppression of Aboriginal spirituality, the tensions between Catholicism and Protestantism that was a feature of Australian society until the 1960s and the tensions between certain immigrant communities as a direct consequence of hostilities in their home countries. In more recent times...

This paper examines the thought of the Nazi ideologist Alfred Rosenberg as it is contained in his book, The Mythus of the Twentieth Century. I examine the spiritualized racism he describes in the Mythus as a distinctly modern form of religion. I do this by analyzing it according to three categories that I believe reflect the form of the modern consciousness: scientific naturalism, the culture of authenticity and self-conscious narrative epistemology. I argue that although the tribalist ground of this religiosity is pre-modern in origin, it is nevertheless modern in its form. Rosenberg articulates and understands his racist religion of the blood in a form that reflects the three categories that I take to be representative of modern consciousness. I conclude with a discussion of how this form of religion or ‘spirituality’ is characteristic of modernity.; Religious Studies Master's Essay 2005

This study examines the impact of religion on acculturation in a specific community, using the framework presented by Berry. Working from a Canadian perspective, Berry has created a framework that unifies much of the existing research, taking into account factors that impact acculturation prior to migration, such as education, economic status, gender roles, and migration expectations, as well as factors that arise during the acculturative process, such as the views of the new society towards migrants, the acculturation strategy chosen, and the phase of migration. This study uses rich, qualitative data from interviews, supplemented by primary and secondary source material, to focus on a religious community, the Khoja Nizari Isma‘ilis from East Africa, who have immigrated to a Canadian setting and appear to have acculturated quite successfully here. Findings demonstrate that religion, including community structures, social resources, and guidance from their Imam, have had a profound and positive impact on the acculturation of Khoja Nizari Isma‘ilis from East Africa in Canada. It is hoped that this case will help to fill gaps in the existing body of research and encourage scholars to consider the impact that religion may have as a unique category when considering acculturation...

Esta pesquisa se ancora no pressuposto de que a religião evangélica influencia na educação do corpo e de que as diferenças decorrentes desta forma de educação podem ser percebidas nas aulas de Educação Física (EF). Percebendo o fato de que os evangélicos pesquisados durante o curso de mestrado estabelecem negociações e/ou acomodações entre seus costumes religiosos e suas práticas cotidianas, a intenção desta pesquisa foi compreender como este movimento acontece, transformando as experiências religiosas e principalmente as experiências escolares relacionadas às aulas de EF. Meu interesse foi compreender como e em que medida os conteúdos da EF tensionam ou podem tensionar estes movimentos de acomodação. Neste sentido, o objetivo foi analisar a trajetória das meninas pesquisadas para compreender como cada uma constrói suas ações partindo da relação entre a educação religiosa que recebem e outras formas de educação relacionadas ao corpo, neste caso, especificamente o conhecimento produzido na e pela EF. Mais do que isso, busquei entender como cada uma relacionava um tipo de "conhecimento religioso" com aqueles produzidos e veiculado nas aulas de EF. Para tanto, o grupo selecionado foi composto por cinco meninas pertencentes ou a Congregação Cristã no Brasil (CC) ou a igreja evangélica Assembléia de Deus (AD) e que estavam cursando os anos finais do Ensino Médio. Busquei acompanhá-las durante o ano letivo de 2011...

My dissertation examines the post-1949 transformation of religious and organizational culture in rural Ruian County of the Wenzhou region, Zhejiang. It explores the diversified adaptation patterns adopted by rural religious organizations in order to preserve, reinvent and even expand themselves in the volatile sociopolitical environment of post-1949 China. Based on hitherto unexploited government documents collected from local state archives, memoirs, historical accounts of religious organizations, as well as extensive oral interviews with Ruian residents, I demonstrate that, rather than following a linear and uniform decline that conventional wisdom suggests, religious organizations took divergent paths in Ruian during the Maoist era. The level of religious activities in Ruian and many regions of Zhejiang exhibited fluctuations over time rather than a linear downward movement. The Maoist period, I argue, was both destructive and constructive for religion. By stripping religious organizations of their traditional leadership and economic foundation, Maoist campaigns inadvertently accelerated the organizational reinvention of Chinese religions. Even more far-reaching, the Cultural Revolution dramatically stimulated a quick rise of Protestantism vis-à-vis other religions and fundamentally reshaped the religious landscape in parts of China...

En: Estudiar la religión: Materiales para una filosofía de la religión, III, ed. por J. Gómez Caffarena y J. Mª Mardones. Barcelona: Anthropos, 1993, pp. 258-285.; Está difundida entre muchos estudiosos una visión de las religiones como regiones donde se plasma un pensar especialmente contradictorio, una destacada y peculiar coincidencia de opuestos. Una actitud frente a ese problema es desechar esos productos de un pensar presuntamente ilógico e irracional. Otra actitud es la de los exégetas caritativos. Una tercera actitud es la de Mircea Eliade: lo divino estaría más allá de la lógica. Por ahí desembocamos en las múltiples versiones del irracionalismo y el inefabilismo. Frente a esas tres posiciones, caben estrategias racionales de rescate, que utilizan lógicas paraconsistentes. Examino dos de ellas: el enfoque meinongiano (udenista) de Richard Sylvan y el enfoque ontofántico, elaborado por mí en otros trabajos. Los enfoques paraconsistente habrán mostrado que hay otras alternativas, otras opciones viables, que no se pueden descartar de entrada cual se hacía desde la lógica aristotélica.; Peer reviewed

En este trabajo propongo una interpretación de las obras de Pedro Ribadeneyra, Baltasar Alamos de Barrientos, Pedro Barbosa Homen, Diego Saavedra Fajardo, Baltasar Gracian y José Alfonso Lancina. En la primera parte sostengo que Ribadeneyra y Álamos establecen los dos polos entre los cuales se mueve el pensamiento político español. Ambos defienden el sistema monárquico y entienden que la política está subordinada espiritualmente a la religión, pero se diferencian porque el primero propone una rearticulación ortodoxa de la política a la moral y las obligaciones religiosas, mientras que el segundo asume de manera clara el realismo político y le confiere una plena autonomía a la razón de Estado. En la segunda y la tercera parte aspiro a demostrar que Barbosa, Saavedra y Gracián toman como punto de partida una perspectiva cercana a la de Ribadeneyra, pero le confieren una progresiva autonomía a la política y establecen una secularización gradual del pensamiento sobre el Estado. En esa línea, Lancina finalmente separa la política de la moral, aunque sin abandonar la subordinación espiritual a Dios. En la última parte establezco una serie de reflexiones sobre las indagaciones de los autores en relación con los problemas jurisdiccionales entre el Estado y la Iglesia. A partir de esta última cuestión...

Trata-se de pesquisa qualitativa com o objetivo de conhecer a relação entre as experiências de famílias de crianças que vivenciaram uma doença grave com a sua religião, doença e suas histórias de vida. O referencial metodológico usado foi a História Oral. Participaram deste estudo nove famílias de seis diferentes religiões, as quais já vivenciaram a experiência de ter uma criança gravemente doente. As entrevistas, realizadas com um ou dois membros da família da criança, foram transcritas, textualizadas e, a partir de sua análise, elaborado o Tom Vital que representa a síntese moral da narrativa. Três dimensões da religiosidade/espiritualidade foram relacionadas à doença e morte em suas histórias de vida: Ser Superior com Poder de Cura; Desenvolvimento e Manutenção de uma Conexão com Deus e a Fé Encorajando o Otimismo. As narrativas evidenciaram a busca da família por atribuir significados às experiências vivenciadas, a partir de suas crenças religiosas.; Se trata de una investigación cualitativa con el objetivo de conocer la relación entre las experiencias de familias, con niños que tenían una enfermedad grave, con religión, enfermedad, e historias de sus vidas. El marco metodológico usado fue la Historia Oral. Participaron de este estudio nueve familias practicantes de seis religiones diferentes...

O objetivo foi avaliar o consumo de álcool e variáveis sociodemográficas relacionadas a ele em pacientes da Atenção Primária à Saúde (APS). Os pacientes responderam ao AUDIT e a uma entrevista estruturada. Participaram 371 pacientes entre 18 e 85 anos. De acordo com o AUDIT, 81,9% eram abstêmios/uso de baixo risco, 12,7% faziam uso de risco, 1,1% uso nocivo e 4,3% eram prováveis dependentes. O uso de álcool relacionou-se à religião e outras características sociodemográficas. Foram apontados fatores específicos dos pacientes, contribuindo para o auxílio em políticas públicas, práticas preventivas e melhoria da saúde da comunidade.; El objetivo fue evaluar el consumo del alcohol y las variables sociodemográficas relacionadas en pacientes de la Atención Primaria a la Salud (APS). Los pacientes contestaron al AUDIT y a un cuestionario. Participaron 371 pacientes entre 18 y 85 años. De acuerdo con el AUDIT, el 81,9% era abstemio o el uso que hacían del alcohol era de bajo riesgo; el 12,7% hacían el uso de riesgo, el 1,1% el uso nocivo y el 9,3% era probable dependiente. El uso del alcohol fue relacionado con la religión y otras características sociodemográficas. Este estudio puede ser útil para elaborar políticas públicas y prácticas preventivas de salud.; The article’s aim was to assess the alcohol use pattern among Primary Health Care (PHC) patients and to investigate the impact of sociodemographic variables on that usage pattern. Data were collected through a structured interview and application of the AUDIT. The sample comprises 371 patients between 18 and 85 yes old. As for the sample distribution in the AUDIT classification...

Este artigo se propõe a ser uma metareflexão sobre a construção de uma interrogação quanto ao vínculo entre religião e política na contemporaneidade. O que vemos entre religião e política na contemporaneidade? Como nos posicionamos - para ver e em face de que vemos? Que lugar é esse do/no qual vemos? Essas questões são formuladas ao longo do texto, a partir do que seria o cenário perceptível das relações entre religião e política: a) no plano da cultura e do cotidiano, da esfera pública e da política, os atores religiosos se movimentam e trazem a público sua linguagem, ethos, demandas, nas mais diversas direções; b) isso ora contribui para caracterizar formas pluralistas e dialógicas, ora aponta para o estreitamento dos canais de comunicação e para a escalada da violência e da intolerância; c) articulando ou deixando-se cruzar por questões de identificação nacional/étnica/racial/de gênero/de classe/etária e reivindicações políticas, tais processos geram "reconhecimentos", "valorizações" e "diálogos" entre atores laicos e religiosos. O cenário suscita reposicionamentos temáticos e teóricos dos cientistas sociais, que são identificados e discutidos no texto.; This article is offered as a meta-reflection on the links between religion and politics in the contemporary world. What do we see? How do we position ourselves - both in order to see and in response to what we see? What is this place in/from which we see? These questions are posed over the course of the text...

Maquiavelo y Rousseau son dos autores que tienen mucho en común, aunque también diferencias fundamentales. Por ejemplo, los emparenta íntimamente su profundo republicanismo, pero lo que parece llevarlos a los extremos de las antípodas es su concepción de la naturaleza humana. Sin embargo, en el tema de la religión y su relación con el Estado comparten una opinión similar: que la religión es un ingrediente fundamental e indispensable para la estabilidad de un Estado. Más aún, coinciden en que la religión debe ser civil, es decir, una religión cuya misión principal sea fortalecer los lazos de unión cívica entre los individuos con el fin de brindar un mejor sustento al Estado. En este artículo se analizan esencialmente las coincidencias en este tema entre estos dos autores.

This paper is about the way in which Craveirinha's aesthetic representation in Karingana-Ua-Karingana, Xigubo and Cela 1, helped gather a shared repertoire near the will (longings, desires, wishes) of many Mozambicans -the organic civil religion, into a coherent political project - the instrumental civil religion. That is, how an eschatological symbolism in Craveirinha's poems created an aesthetic platform for the emergence of a Mozambican civil religion, known as Moçambicanidade. Jose Craveirinha is known to be the godfather of poets and short story writers in Mozambique, a towering figure in the literary world who, in life, dreamed of and projected an image of a just and modern southeast African nation at the end of twentieth century. In key poems of Karingana-Ua-Karingana,Xigubo and Cela 1 he evoked old Nguni warriors and larger-than-life figures, such as Maguiguana and Mahazul; and Bantu deities and spirits, such as Jambul, and Ngungunhane the Nguni emperor. He summoned the powers of mother Africa, brother Zambezi; he also painted images of young men melting in the sounds of Xipalapala and bare chested young Negroes raising their arms to the light of sister moon and dancing the war dance of ancient tribes of the river. There are plenty of drumbeats...

The problem addressed in this article is twofold: firstly, how can a question be posed (on the naturalness of religion) consisting of two concepts (naturalness and religion) that are both somewhat vague and secondly, what are the implications of the preceding semantic mappings (or labelling) that determine the sense-making process (i.e. the conceptual problems that follows in the wake of the labelling). The aim of the article is to reflect from a historical perspective on the two concepts that make up the question, namely natural andreligion and finally to indicate what is meant by semantic mappings that determine conceptual problems. From this indication it is argued that 'scientific foul play' is the order of the day, that is, that both theology and science are as it were playing 'off-side', thus making the question in the contemporary discourses an emotionally messy endeavour and that, in the author's opinion, the question has therefore to be rephrased.

Using religion to improve health is an age-old practice. However, using religion and enlisting religious authorities in public health campaigns, as exemplified by tobacco control interventions and other activities undertaken by WHO's Eastern Mediterranean Regional Office, is a relatively recent phenomenon. Although all possible opportunities within society should be exploited to control tobacco use and promote health, religion-based interventions should not be exempted from the evidence-based scrutiny to which other interventions are subjected before being adopted. In the absence of data and debate on whether this approach works, how it should be applied, and what the potential downsides and alternatives are, international organizations such as WHO should think carefully about using religion-based public health interventions in their regional programmes.