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Intergenerational transmission of ‘religious capital’. Evidence from Spain  [cached]
Bra?as-Garza, Pablo,García-Mu?oz, Teresa,Neuman, Shoshana
Revista Internacional de Sociologia , 2011,
Abstract: This paper examines intergenerational transmission of ‘religious capital’ from parents to their offspring within an economic framework. The analytical tool is a ‘production function of religiosity’ where parental religious inputs serve as factors of production. The database used is based on a large-scale survey that was conducted in 1998 in Spain. In addition to information on the religious affiliation of the respondent and his parents, it has detailed data on two dimensions of the individual’s religious performance: church attendance and prayer. it also includes information on the mother’s and father’s church attendance when the respondent was a child, as well as the respondent’s participation in mass services at the age of 12. Socioeconomic background data are also available. The core findings are: (i) parental religious inputs significantly affect individuals’ religiosity; (ii) interestingly, the route of intergenerational transmission is from mother to daughter and from father to son; and (iii) current mass participation of respondents is more affected by parental- than by own childhood mass attendance. En este estudio se examina la transmisión inter-generacional de capital religioso de padres a hijos, bajo un esquema de producción de ‘religiosidad’ donde los inputs parentales sirven como factores de producción. la base de datos utilizada está basada en una encuesta realizada en Espa a en 1998. Se dispone de información sobre la afiliación religiosa del individuo y sus padres, la asistencia a misa y la oración del individuo (actualmente) y la asistencia a la iglesia de la madre y el padre y del propio individuo cuando este era ni o (a los 12 a os). Encontramos que los inputs religiosos parentales afectan de manera significativa a la religiosidad individual, pero la vía de transmisión inter-generacional es de madre a hija y de padre a hijo. Sorprendentemente, la participación actual en actividades religiosas está más afectada por las características religiosas parentales que por la propia actividad religiosa durante la infancia.
Religious education and cultural identity  [PDF]
Trifunovi? Vesna
Zbornik Matice Srpske za Drustvene Nauke , 2010, DOI: 10.2298/zmsdn1033039t
Abstract: The paper stresses how important it is to adapt subject content in formal school (primary school, primarily) to meet the needs of social and cultural development. Effective primary school teaching contributes to cultural development by spreading and accepting a cultural model and by strengthening the national and cultural identity. Following the logic of new political reality and new landmarks of social development, the Serbian society is trying to find the answers to the following questions: first, how to use tradition in transition process and change the quality of relationship to tradition; second, how to bridge the gap between national culture, on the one hand, and universal cultural patterns, on the other? Religious education can greatly contribute to strengthening the national and cultural identity, owing to particular values it carries. The paper stresses the possibility of creating identity (national and cultural) in the conditions characterized by the crisis of identity in the globalzing society.
The Religious Identity of the Catholics of Moldavia
Romanian Review of Regional Studies , 2011,
Abstract: Catholics represent almost 5% of the total population of Moldavia. Their spiritual identity was formed in opposition to that of the Orthodox majority and according to the universal church dogmata, preached by the missionary priests who reached the territory surrounded by the Carpathians, the Nister, the Black Sea, the Danube and the Milcov as early as the 14th century. In the Middle Ages, religion was the means of differentiating oneself from the others and not ethnicity. Therefore, the large Catholic communities around Roman and Bac u, of mixed ethnic origin (Hungarian and Romanian) and of different ages (due to the Transcarpathian movement of the population from Transylvania), considered themselves to be Catholics and nothing else until the modern period. Once the ideas of nation and nationality appeared, these biethnic groups were gradually involved in the process of formation of the modern states (Romania and Hungary). The Catholics of other origins, such as Polish, German, Armenian, Rroma, French and Italian are very few and some even became completely Romanian, preserving only their religious identity. As many of the speakers of Hungarian and Romanian (called Csangos by the Hungarians and the Secklers) lived in Moldavia, it was inevitable for them to be subjected to a natural process of becoming Romanian, through school, army and church for the past 150 years. Yet, they managed to preserve unaltered their laws, customs and superstitions, supported by the active participation in the spiritual and social life of the community.
The Crisis of Religious Identity and Religious Landscape in Contemporary Brazil  [PDF]
Alberto da Silva Moreira
Open Journal of Social Sciences (JSS) , 2014, DOI: 10.4236/jss.2014.210003
Abstract: Inserted in the processes of economic, political and cultural globalization, there is a crisis within traditional meaning-producing and identity-creating institutions, such as the state, family, school and traditional religions, going on in Brazil and in other Latin American countries. If in the 1930s being Brazilian and Catholic were considered two sides of the same national religious identity coin, which could be applied, mutatis mutandis, to other countries in the region, today Brazil is rapidly becoming a multi-cultural and multi-religious country. It remains the largest Catholic country, but is also already the largest Pentecostal and the largest Spiritualist country in the world. In addition, other religious minorities, such as African-Brazilian religions, Buddhists, Muslims and Jews increasingly occupy the public sphere. Parallel to this shift, there is a significant effort being put forth by many Brazilian and South American religious communities to expand on a global level, such as the Pentecostals, charismatic Catholics, Spiritualists and Afro-Brazilian communities. This presentation analyzes the causes and the data related to this religious and identity change and highlights some trends for the future.
Identity and security in the competition for power in Israel
Fernando Navarro Mu?oz
Revista CIDOB d'Afers Internacionals , 2012,
Abstract: The language of security has immediate effects; it constitutes a speech act. By using the language of security, an actor reclaims the use of extraordinary media in order to deal with the threats that it presents to public opinion; this is called securitisation. However, security is not always objective, and sometimes the interests of specific sectors in their competition for power are concealed behind the argument of general interest. Starting from a concept of enlarged security, we propose a review of the concept of societal security as described by Barry Buzan and Ole Waever, which suggests a security based on the identity of communities, and we do so by focusing on the experience of Israel, where security and identity go hand-in-hand in the discourse. We also add a proposal from the sociology of power: the discourse of security is just another resource in the competition for power.
News Consumption and Identity: The Case of Adolescent Girls Belonging to a Minority Group  [PDF]
Michal Alon-Tirosh, Dorit Hadar-Shoval, Narmine Marshi-Sakran
Psychology (PSYCH) , 2018, DOI: 10.4236/psych.2018.913156
Abstract: The news is usually generated by members of the majority group and reflects this group’s central narrative. Minority group representation in the news is typically negative and stereotypical, raising questions regarding the news consumption patterns of minority groups. This study investigates this topic by examining news consumption patterns among adolescent girls belonging to the Arab minority in Israel and reveals an inner conflict between components of these girls’ identity. These findings may be used by decision-makers in choosing how to relate to and represent minority groups out of an understanding that they are part of the news consumers.
Isaías Barre?ada Bajo
Revista CIDOB d'Afers Internacionals , 2011,
Abstract: Political Islam is just another component of the political scenario of the Palestinian minority in Israel, together with Communists, Arab nationalists and local traditionalist groups. It has common roots with the Islamist organisations in the West Bank and the Gaza Strip and, just like them, it combines a traditionalist doctrine with nationalist demands which, in turn, it shares with the other Palestinian political organisations. Since 1996, after 10 years of experience in municipal politics, one branch of the Islamic Movement has taken part in legislative elections and participated in the Israeli state elections, while the other has chosen to limit its actions to extra-Parliamentary politics. The former has become the most-voted option among Israeli Palestinians since 2006, while the latter is one of the most active in terms of claims for the rights of Palestinians and for the defence of Muslims in historic Palestine.
Intimate Partnership Formation and Intergenerational Relationships among Ethnic Minority Youth in Denmark  [cached]
Rashmi Singla
Outlines : Critical Practice Studies , 2006,
Abstract: This article is based on a research project drawing upon in-depth qualitative interviews (N=61) and data from a survey (N=628) of young people and parents belonging to the five largest ethnic minority groups in Denmark. The theoretical framework combines conceptualisations about conflict and the family with theories about modernisation/individualisation and discrimination effects. The dominating tendencies in the inter-generational relationships between young people and their parents on the subject of the young people’s intimate partnership formation are analysed and discussed. The ethic minority youth and parents’ reflections on the ethnic majority partnership formation patterns are delineated. The analyses indicate that relationships between young people and parents on the issue of intimate partnership formation can be cooperative or in opposition. This is contrary to the widespread discourse about serious conflicts between generations. Thus the article criticises the reductionistic conception of partnership formation being a question of either-or processes, i.e. own choice or parental choice, and appeals for broad concepts which include both-and processes, i.e. own choice and parental accept.
Hijab and the construction of female religious identity  [cached]
G.L. Jardim,J.M. Vorster
In die Skriflig , 2003, DOI: 10.4102/ids.v37i2.469
Abstract: Thinking of Muslim women, the first image that usually comes to mind is a veiled woman or, especially after 11 September 2001, the burqa (Afghan name and form of veiling) in Afghanistan. This image of prescriptive veiling is immediately viewed as oppressive and as an indication of the inferior status of women in Islam. In this article an attempt is made to present the different ways in which hijab (Islamic practice of veiling) is interpreted and applied, followed by an analysis of Islamic identity as reflected in Islamic scripts. Personal identity is discussed according to Jensen’s distinction that sheds some light on the different spheres of human reality within Islam, that is: the social person, the legal person and the religious person. This article aims to present orthodox and feminist views on personal identity that should be informative of the orientation of Muslims within society at large.
Serbs in Romania relationship between ethnic and religious identity  [PDF]
?uri?-Milovanovi? Aleksandra
Balcanica , 2012, DOI: 10.2298/balc1243117d
Abstract: The paper looks at the role of religion in the ethnic identity of the Serbs in Romania, based on the fieldwork conducted in August 2010 among the Serbian communities in the Danube Gorge (Rom. Clisura Dun rii; loc. Ser. Banatska klisura), western Romania. A historical perspective being necessary in studying and understanding the complexities of identity structures, the paper offers a brief historical overview of the Serbian community in Romania. Serbs have been living in the Banat since medieval times, their oldest settlements dating back to the fourteenth and fifteenth centuries. Today, they mostly live in western Romania (Timi , Arad, Cara -Severin and Mehedin i counties), Timi oara being their cultural, political and religious centre. Over the last decades, the community has been numerically declining due to strong assimilation processes and demographic trends, as evidenced by successive census data (34,037 in 1977; 29,408 in 1992; 22,518 in 2002). The majority belong to the Serbian Orthodox Church (Diocese of Timi oara), but a number of neo-Protestant churches have appeared in the last decades. The research focuses on the role of the Orthodox religion among the Serbian minority in Romania and the role of new religious communities in relation to national identity. The role of the dominant Serbian Orthodox Church in preserving and strengthening ethnic identity is looked at, but also influences of other religious traditions which do not overlap with any particular ethnic group, such as neo-Protestantism. With regard to the supranational nature of neo-Protestantism, the aim of the study is to analyze the impact of these new religions on assimilation processes among the Serbs in Romania and to examine in what ways different religious communities influence either the strengthening or the weakening of Serbian ethnic identity. [Projekat Ministarstva nauke Republike Srbije, br. 177006: The Danube and the Balkans: cultural and historical heritage]
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