Search Results (190)

This study investigates the complex relationship between levels of religiosity and attitudes toward secularization among individuals receiving higher religious education in Türkiye. Secularization is defined as the diminishing influence of religion in public life and the rise of critical attitudes toward religious norms, a process that accelerated particularly during the modernization period following the establishment of the Republic. The primary aim of the research is to analyze whether there is a significant relationship between secular attitudes and the perceived influence of Islam among theology faculty students. The study employs a quantitative, descriptive survey design and includes a sample of 380 undergraduate, graduate, and doctoral students from the faculties of theology at Kocaeli, Sakarya, Marmara, and Istanbul universities. Data were collected using the “Perceived Influence of Religion Scale” and the “Secular Attitude Scale,” both of which demonstrated acceptable reliability (Cronbach’s Alpha = 0.70). Demographic variables such as age, gender, marital status, parental education level, type of education (formal or distance), and economic status were also incorporated into the analysis. The findings revealed statistically significant differences based on marital status, parental education level, type of education program, and previous educational background. For instance, single students reported perceiving a higher influence of religion compared to their married counterparts, while students with fathers who held university degrees perceived a lower influence of religion. These results offer valuable insights into how modern social transformations influence religious attitudes and practices. Full article

This study explores the role of religion as a state-promoted tool for political assimilation in Pakistan’s border provinces of Khyber Pakhtunkhwa (KP) and Balochistan. The study is based on five phases of fieldwork (2016–2024) combined with a thematic literature review. The research explores how religious strategies were deployed to forge a unified national identity in these regions. The findings reveal significant disparities in the effectiveness of these strategies. In KP, historical factors, cultural alignment, and geopolitical influences—particularly the Afghan conflict—largely facilitated the integration of Pashtun identity into Pakistan’s broader Islamic-national framework. Tools such as madrassa networks, education reforms, religious slogans, and state-backed Islamist parties effectively promoted religious nationalism. In contrast, religious assimilation efforts in Balochistan largely failed due to entrenched ethnic nationalism, economic exclusion, and political marginalization. Attempts to expand madrassas, delegitimize nationalist leaders as “anti-Islamic,” and support religious movements have been met with resistance, deepening distrust between the Baloch population and the state. The study found that religion alone cannot sustain national cohesion, particularly in regions with longstanding grievances and systemic inequalities. This research emphasizes the limitations of top-down, coercive assimilationist policies and underscores the necessity for more inclusive approaches, such as addressing economic disparities, recognizing regional identities, and promoting political participation as essential components for building a sustainable and unified nation. The study provides critical insights for policymakers, advocating for a shift from religious assimilation to strategies that prioritize justice, equity, and cultural accommodation, particularly in KPK and Balochistan. Full article

This paper analyzes the Hindu concept of sevā—selfless service—as a theo-ethical practice that reconfigures the relationship between religion and economy, offering a snapshot of an Indian perspective on the convergence between postsecularism and postcapitalist discourses. Rather than being reducible to acts of charity, sevā integrates spiritual, ethical, and social dimensions that challenge the neoliberal emphasis on individual self-interest and material accumulation. Rooted in the pursuit of liberation and relational well-being, sevā frames economic and moral agency in terms of embeddedness, reciprocity, and care. To illustrate sevā’s unique attributes, the paper engages with two case studies. The first explores Mahatma Gandhi’s philosophy, where sevā is articulated through a non-anthropocentric ethic of nonviolence (ahiṃsā), obliging the reconstruction of eco-economic mechanisms and environmental responsibility. The second examines contemporary guru-bhakti communities in Delhi’s urban peripheries, where sevā functions as spiritual discipline (sādhana), a means for communal uplifting, and the expression of kalyāṇ—holistic well-being that transcends individual boundaries. In both contexts, sevā emerges as a practice that intervenes in and reshapes socio-economic life. By foregrounding sevā as a lived practice, the paper situates Indian religious traditions as a distinctive contribution to broader postcapitalist and postsecular debates. It argues that sevā offers an alternative model of personhood and ethical intentionality—one that contests dominant binaries of spiritual/material, secular/religious, and human/nature, and reimagines human flourishing through the lens of relational ontology and collective responsibility. Full article

The United States national identity is changing as the non-religious population is growing and fewer Americans follow traditional Christian faiths. When Alexis De Tocqueville visited the United States, he found that the national government gained legitimacy and support from the popular national religion. This faith was nominally Christian but lacked any meaningful theological content. The national creed was a simple monotheism that was supported through the public’s integration of a Cartesian methodology. This national religion was critical in providing the foundation for American economic growth and identity. Today, fewer Americans identify as Christians than at any point in its history, and more citizens have no religious preference or creed. The dominant religious culture is changing, and to understand the United States future, it is important to identify the political preferences of the non-religious population. This paper looks at the most recent Cooperative Election Survey and assesses the non-religious population’s political participation and its aggregate support for U.S. military aid to Ukraine. The data show that the non-religious population is less politically active and more opposed to miliary aid to Kyiv. United States is becoming more secular. The division between the traditional religious and the growing secular populations is generating a cultural conflict—one that has a fundamental consequence for the American national identity. Full article

This article examines the intersection of immigration, religion, and gender in the lives and writings of Selma Stern, Hannah Arendt, and Toni Oelsner. It highlights how their lives were shaped by immigration and circumscribed by the unfinished movement towards both Jewish emancipation and women’s emancipation. These three German–Jewish women immigrated from Nazi Germany to the US, where they lived much or all of their adult life. All three belonged to the first generation of German women entering the academy. And all produced path-breaking works that contested antisemitism. In these works, the concepts of the Court Jew and the Jewish economic function loom large. This article will focus on how each constructed, transformed, or critiqued the Jewish economic function within the context of their larger intellectual trajectory and their biographies. The similarities and differences between them illustrate the range of possibilities open for immigrants who were women, who were Jewish, and who were German to integrate into American academic life. In so doing, this article aims to contribute to the study of gender in immigration, as well as to Jewish intellectual history, and the history of Jewish émigrés. Full article

This study examines the role of Buddhism in the vitality of local languages as an asset of indigenous traditions, focusing on two geographically disconnected minority language communities: Tai Phake in the state of Assam, India, and Wutun (Ngandehua) in the Qinghai province of China. The investigation addresses various factors related to the ecology of speech communities discussed in connection with religion. The data are based on longitudinal observations from personal fieldwork in the respective locations over the past two decades. The descriptive and comparative analysis applies an ecology-based typology of minority language situations to assess the contribution of individual factors in three different domains (speakers, language, and setting) to the vitality of the Tai Phake and Wutun languages. The results reveal several areas in which Buddhism as a cultural authority has noticeably contributed to language preservation. The effects of Buddhism are considered significant in enhancing demographic stability, social setting, attitudes, awareness of historical legacy, education in monasteries, and sustainable economics. In contrast, religion does not account for the vitality of these local languages in situations where a low degree of dialectal variation does not complicate intergenerational transmission of language, the minority status of the speech community is unique, and space for language in the institutionalised domain of use is insufficiently provided. Full article

Effective conservation of large mammals depends on how people perceive them. Grey wolves have a widespread distribution globally, and their recent recolonization of human-dominated landscapes offers an excellent opportunity to understand the heterogeneity in their perception across continents. Our analysis included all quantitative studies (118 articles) conducted in 35 countries through a systematic review process, published globally between 1980–2023 and indexed in Web of Science and Google Scholar. Fifty-four percent of the studies reported a negative perception toward wolves. Most studies conducted in Asia reported a negative perception, while 56% of studies conducted in Europe and 48% in North America reported a positive perception. Fifty-four percent of studies from Western Europe and forty percent of studies from Slavic Russian cultural regions reported positive perceptions. Respondents from low-income countries elicited the most negative perceptions. We identified the predominant religion and economic status of a country as dominant factors determining perception. Studies conducted in countries with Hinduism as the predominant religion reported a negative perception toward wolves. We recommend that future studies on human–wolf interactions must prioritize regions within central Europe, parts of Asia, and Russia. A global human–wolf coexistence strategy should consider the social factors driving attitude toward the species. Full article

In dementia care, access to effective psychosocial interventions is often addressed by evidence-based guidelines for care providers. However, it is unclear if current guidelines consider personal characteristics that may impact intervention effectiveness. This study investigates if, and within what framing, dementia care guidelines in Europe address what is effective and for whom. A review of 47 guidelines from 12 European countries was conducted. Content analysis focused on (i) if guidelines recommended specific psychosocial interventions, and how guidelines referred to (ii) social health, (iii) the intersection of social positioning, and (iv) inequities in care or outcomes. Thirty-five guidelines (74%) recommended specific psychosocial interventions. Around half referenced aspects of social health and of intersectionality. Thirteen guidelines (28%) referenced inequities. Social health was not explicitly recognised as a mechanism of psychosocial interventions. Only age and comorbidity were consistently considered to impact interventions’ effectiveness. Inequities were acknowledged to arise from within-country regional variations and individual economic status, but were not linked to (intersectional) individual societal positions such as sex and/or gender, sexuality, and/or religion. The results between European countries were heterogeneous. Current guidelines offer little insight into what works for whom. Policymakers and guideline developers should work with researchers, generating and translating evidence into policy. Full article

In this paper, we investigate the impact of religion on the money laundering risk, focusing specifically on Protestantism compared to other religions. Protestantism is often associated with greater individual self-discipline and stronger institutional economic governance. Analysing data from 27 EU member states, we find that Protestant countries exhibit a lower risk of money laundering. Additionally, our findings indicate that Protestantism exerts a distinct influence that is separate from the overall religiosity levels of countries. Our results remain robust across various estimation models and when incorporating additional governance and cultural control variables. This study enhances our understanding of the significant role that religion plays in shaping individual behaviour toward financial fraud, particularly money laundering. Full article

In 2002, the Justice and Development Party came to power in Turkey, while Recep Tayyip Erdoğan became its leader in 2003, and both have remained in power until today. Initially, Erdoğan had a predominantly Islamist discourse, and in that period, Islam became gradually more visible in public space and foreign relations. However, that Islamist discourse later increasingly gave way to realpolitik due to domestic requirements and international economic and political changes. This article deals with this transition from Islamism to civil religion and secularism during Erdoğan’s power and explores its nature and characteristics as well as the impact on politics. I suggest that while still sometimes making use of an Islamist rhetoric, Erdoğan’s focus in recent years has been more on various secular–sacred items of civil religion, like homeland, nation (as a chosen people), national flag, (sacralized) state, and, additionally, national development. I examine the civil religion Erdoğan advocates by analyzing his official and casual speeches, interviews he gave, and some of the slogans he used. I also suggest that Erdoğan’s transition to civil religion also represents a shift to secularism, as modern civil religions undermine and subordinate established religions to a great extent and also create their own secular sacredness. Full article

The tenets and philosophies of the Igbo traditional religion (ATR) form the bedrock of the Igbo traditional and sociocultural belief system whose principles and practices directly and indirectly influence the perceptions and way of life of the Igbo society. These traditional and sociocultural beliefs are practiced in a way that promotes patriarchy, reducing the women to second-class citizens, and often making room for gender-based violence (GBV) against the women. This study is designed to establish the prevalence, forms, effects, and causes of GBV using results from empirical data. A total of 369 women, selected from 12 villages in Enugu State, South Eastern Nigeria, via single-stage adaptive cluster sampling, were involved in the study. The data were analyzed using means, frequencies, and percentages. This study identified a high presence of all forms of physical, sexual, emotional, and economic violence, as well as violence through harmful traditional religious and widowhood practices. More than 70.0% of physical, sexual, emotional, and economic acts of GBV were perpetrated mainly by intimate partners (husbands and/or boyfriends). There was little evidence of intimate partner violence (IPV) in all the forms of harmful traditional and widowhood practices. Rather, traditional and widowhood acts of violence against women are mainly perpetrated by the female peer group (Umuada), family members, and their husbands’ kinsmen (umunna). This study recommends effective outlets for victims to speak out and an action-oriented legal system to bring offenders to justice. Full article

This study addresses the biases in artificial intelligence (AI) when generating creative content, a growing challenge due to the widespread adoption of these technologies in creating automated narratives. Biases in AI reflect and amplify social inequalities. They perpetuate stereotypes and limit diverse representation in the generated outputs. Through an experimental approach with ChatGPT-4, biases related to age, gender, sexual orientation, ethnicity, religion, physical appearance, and socio-economic status, are analyzed in AI-generated stories about successful individuals in the context of Spain. The results reveal an overrepresentation of young, heterosexual, and Hispanic characters, alongside a marked underrepresentation of diverse groups such as older individuals, ethnic minorities, and characters with varied socio-economic backgrounds. These findings validate the hypothesis that AI systems replicate and amplify the biases present in their training data. This process reinforces social inequalities. To mitigate these effects, the study suggests solutions such as diversifying training datasets and conducting regular ethical audits, with the aim of fostering more inclusive AI systems. These measures seek to ensure that AI technologies fairly represent human diversity and contribute to a more equitable society. Full article

Research Objective: This study aims to examine the impact of religious-based family management (RBFM) on absolute poverty through two main factors: short-term vision and uncontrolled consumption among low-income families. Research Methods and Approach: This study analyzed 172 respondents (low-income families) using a quantitative approach with the Amos Structural Equation Modeling (SEM) method. A questionnaire was the main instrument in this study of six regions in South Sulawesi. Findings and Research Novelty: The findings reveal that, as an “agent of change”, RBFM has a significant negative effect on short-term vision, uncontrolled consumption, and absolute poverty. These results underscore the role of integrating religious values in family management to curb excessive consumption behavior and strengthen long-term financial planning, thereby potentially breaking the cycle of poverty. The novelty of this research lies in employing Human Capital Theory (HCT) and the Theory of Planned Behavior (TPB) to elucidate the role of religion in the economic dynamics of family life. Research Implications: This study provides important implications for poverty alleviation policies, particularly in developing value-based programs that integrate religious principles with financial literacy. Such interventions are expected to enhance financial management practices among low-income families and foster their economic sustainability. Full article

The contemporary restructuring of religion and secularism demands a departure from conventional post-secular analyses that remain confined within the epistemic and institutional frameworks of the nation-state. This paper develops the concept of post-secular cosmopolitanization to theorize the dissolution of the secular–religious binary as a regulatory mechanism of power, revealing how religion and secularism are co-constituted through global entanglements that transcend national boundaries. Unlike dominant conceptions of post-secularism, which assumes the continued dominance of secular and national institutions despite religious resurgence, post-secular cosmopolitanization captures the ways in which transnational religious movements, digital religious networks, and global governance structures are reshaping religious authority, secular regulation, and political sovereignty. It is shown that this transformation leads to three major consequences: (1) the erosion of the nation-state’s regulatory monopoly over religious life as alternative religious and transnational actors emerge as influential governance entities; (2) the deterritorialization and fragmentation of religious authority, undermining traditional clerical and institutional hierarchies; and (3) the blurring of religious and secular domains, where global economic, legal, and political structures increasingly integrate religious actors, norms, and ethical frameworks. These developments signal a paradigmatic shift beyond the secularization thesis and dominant conceptions of post-secularism, necessitating a reconsideration of how power, governance, and religious authority function in a world no longer structured by the nation-state’s exclusive claim to sovereignty. By analyzing these entanglements, this paper provides a theoretical framework to understand the reconfiguration of global secular and religious orders, challenging entrenched assumptions about the trajectory of modernity. Full article

The post-modern era is characterized by a structural religious pluralism, whereby the public dimension of religion has re-emerged as a prominent feature after the relative obscurity of the modern period. In the context of Christianity, the contribution of religion to the common good has been reflected upon in the extensive and profound field of Public Theology. Since its inception in the 1980s, this vast area of studies has encompassed a wide range of topics, including politics, civil society, economics, social issues, and justice. However, the interreligious dimension of public theology appears to be less developed. This is linked, firstly, to the discovery of the public dimension of neighbouring religions and, secondly, to the clarification of the relationship between this and Christian Public Theology. It is evident that the focus of this discussion is the development of a Comparative Public Theology as Interreligious Public Theology. This is a theology that considers the comparative study of religions in a pluralistic context, with the public aspect as its background. On this basis, the contribution has two main aims. Firstly, to identify the field of interreligious public theology, and secondly to concretise it by exploring the field of education from an interreligious and public perspective, i.e., as a contribution to the common good. Full article