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Alexandra-Maria ??RCA,Gabriela Cecilia ST?NCIULESCU,Alexandru CHI?,Mihai Florin B?CIL?
Management & Marketing , 2010,
Abstract: For thousands of years, people have been travelling to places considered sacred to meet or to worship Divinity. Religion-motivated tourism is extremely important in many parts of the world. The aim of this paper is to investigate the issue of the religious tourism experience for a religion considered to be conservative and traditionalist in relation to other denominations. In order to achieve this end we distinguish the behavioural characteristics and motivations of the religious sites’ visitors through the abbots’ gaze. The research method of this study is a questionnaire based survey among more than one hundred monasteries’ superiors from different regions of Romania, places known as “holy or sacred” destinations for the Romanian religious people.
Are Religious Affections Positive or Negative?—The Role of Religious Affections on Executive Control  [PDF]
Hailan Liu, Qin Zhang
Psychology (PSYCH) , 2013, DOI: 10.4236/psych.2013.412140

The present study investigated the influence of religious affections on executive control compared with positive and negative emotions using emotional priming paradigm and the letter flanker task. 58 participants (Tibetan Buddhists, 28 males and 30 females) were required to identify the central target letter after primed by religious, positive, or negative pictures. There was a space (loose) or no space (close) between neighboring letters. The results revealed that in close condition both religious affections-prime and negative emotional-prime reduced the flanker effect in response accuracy (ACC) compared to positive emotional-prime for female participants. It means that religious affections do not function as positive emotions on executive control. Moreover, for females, when primed by religious pictures, the ACC flanker effect was negatively related to the arousal of religious pictures, but when primed by negative pictures, the flanker effect in response time was positively related to the valence of negative pictures. The correlation analysis indicates that religious affections and negative emotions may influence executive control in different ways. These findings suggest that religious affections exert their special influence on executive control, not simply positive or negative.

Teaching Religious Pluralism and Study of Religious Cultural Heritage in Bulgarian Universities  [PDF]
Georgeta Nazarska, Svetla Shapkalova
Open Journal of Social Sciences (JSS) , 2014, DOI: 10.4236/jss.2014.24018
Abstract: The article aims to present good practices in academic religious education in Bulgaria. The paper provides an overview of religious education in Bulgarian universities, stating that it is currently mono-confessional both in private and in public universities. Non-confessional religious education is carried out only in the State University of Library Studies and IT (SULSIT) in Sofia. The introduced innovative training courses, teaching methods in the field of religious education, and new published teaching materials are commented. The paper gives examples of individual and group work of students. The last part of the article presents the results of two surveys with cluster of undergraduate and graduate students and data coming from qualitative research. The main conclusion is that learning outcomes from non-confessional religious education at the SULSIT are prerequisites for achieving the objectives of religious pluralism, for better training in cultural heritage, and to form an understanding to religious diversity.
M. Mujiburrahman
Al-Jami'ah : Journal of Islamic Studies , 2008,
Abstract: This article discusses how Indonesian state manages its religious diversity. The state policies on religious diversity cannot be understood without analyzing the history of how the founding fathers decided to choose Indonesia as neither secular nor Islamic country, but somewhere between the two. The author discusses three topics, namely the recognized religions, Muslim fear of Christianization, and dialogue and inter-religious harmony. Based on the Decree No.1/1965, Confucianism was one of six religions recognized by the state. However, in the Soeharto era, around 1979, this religion was dropped from the list, and only after his fall Confucianism has been rehabilitated, and even the Chinese New Year has been included as one of the national holidays in Indonesia. In terms of Muslim-Christian relations, there were tensions since 1960s, particularly dealt with the issue of the high number of Muslims who converted to Christianity. It was in this situation that in 1967 a newly built Methodist Church in Meulaboh, Aceh, was closed by Muslims, arguing that the Church was a concrete example of the aggressiveness of Christian missions because it was built in a Muslim majority area. Since the Meulaboh case, the Muslims consistently insisted the government to accommodate their four demands: (1) restriction on establishing new places of worship; (2) restriction onreligious propagation, and control of foreign aid for religious institutions; (4) Islamic religion classes should be given to Muslim students studying in Christian schools; (5) inter-religious marriage should not be allowed. Apart from these contested issues, the government and religious leaders have been trying to avoid conflict and to establish cooperation and peace among religious groups in the country through inter-religious dialogues, either organized by the government or sponsored by the leaders of religious groups themselves. The author argues that specific socio-political contexts should be taken into consideration to understand state policies making concerning religious diversity. Hence, all debates and compromises achieved afterwards usually do not go beyond the neither secular nor Islamic compromise.
How Finnish Muslim Students Perceive and Deal with Religious and Cultural Difference: Negotiating Religious Tradition with Modern Liberal and Postmodern Ideals  [PDF]
Inkeri Rissanen
Education Research International , 2012, DOI: 10.1155/2012/978317
Abstract: This paper presents the results of a qualitative case study examining Muslim students’ ways of perceiving and dealing with difference. The study is motivated by the need, expressed in previous literature, to achieve more elaborate comprehension of the relation between tolerance and religiosity. Deeper understanding of these dynamics is pursued by concentrating on one specific group and context—Muslim youngsters in Finland. The students’ negotiations between different cultural and ideological sources of understanding difference and tolerance will be elaborated and discussed. These negotiations reflect the special challenges encountered when dealing with religious difference. Introduction Since 9/11 scholars from many fields have been showing interest in religion and its relation to xenophobia and violence [1–4]. While religions are factors in many conflicts, they also contribute to dialogue and peaceful coexistence. There is a lot of empirical support for the hypothesis that religiosity correlates negatively with deviant behaviour (see [2]). On the other hand, there are also studies showing how religiosity increases intolerance, negative intergroup attitudes, or xenophobia [3, 5]. These ambiguities might result from the deficiencies in operationalizing religiosity and tolerance found in many studies. Due to the diversity of religious cognition and experience, as well as the complexity of the concept of tolerance, many studies have drawn simplistic conclusions about their relationship [3, 6]. Furthermore, religions are often considered subordinate to cultural diversity and the special challenges in dealing with religious differences left unnoticed. These confusions have motivated this study, the purpose of which is to gain deeper understanding of the dynamics of dealing with religious and cultural difference by concentrating on one specific group and context—Muslim students in Finland. Tolerance, religiosity, and diversity are understood in distinct ways in different discourses and ideological frameworks affecting religious education. Confessional religious education aiming at religious socialisation is grounded on the ideals of religious traditions, but it has been challenged by liberal and postmodern paradigms. However, often these approaches overlap, which is also the case in Finland. In order to be able to elaborate the multidimensionality of the dynamics of dealing with difference, this study examines the ways in which the students’ ideals and ways of perceiving and dealing with difference have been affected by these overlapping educational
Studying the Effects of Negative and Positive Perceptions of Price on Price Mavenism  [cached]
Hossein Vazifedoost,Parvaneh Charsetad,Mahsa Akbari,Javad Ali Akbari
Research Journal of Applied Sciences, Engineering and Technology , 2013,
Abstract: Despite the importance of price mavens, little empirical research exists on understanding its theoretical and marketing drivers; especially in different cultural contexts Buyers in Iran often communicate positive and negative purchasing experiences through Word-of-Mouth (WOM), which creates special problems and opportunities for marketers. Price mavenism, which is associated with price-information searching and price-sharing behavior, is often considered as negative dimension of price. The purpose of this study, however, is to propose price mavenism as an outcome variable arising from both positive perceptions of price (prestige sensitivity) and negative perceptions (price and value consciousness). For this purpose structured questionnaire was developed to collect data and totaling 206 questionnaires of Iranian consumers were analyzed. The conceptual model was tested using structural equation modeling. This study found that prestige sensitivity, price consciousness and value consciousness shaped price mavenism among the Iranians, supporting the idea that price mavenism arises from both positive and negative perceptions of price.
Perceptions of the Muslim religious leaders and their attitudes on herbal medicine in Bangladesh: a cross-sectional study
Md Harun-Or-Rashid, Yoshitoku Yoshida, Md Aminur Rashid, Salmun Nahar, Junichi Sakamoto
BMC Research Notes , 2011, DOI: 10.1186/1756-0500-4-366
Abstract: This cross-sectional study collected data from a purposive sample of 503 MRLs using an interviewer-administered structured questionnaire during December 2010 and January 2011. Main outcome measures included sociodemographic variables, MRLs' preferences in using HMs, their satisfaction and intent to use HMs in the future, and finally MRLs' attitudes toward HM use.Although two-fifth (40.4%) of the MRLs preferred HM among different form of complementary and alternative medicines, they used orthodox medicine (OM) more frequently than HM in last one year. Majority believed that HM was effective for all age groups (52.6%) and both sexes (74.5%). One-third felt that HM was more effective for chronic diseases, 68.5% felt that it only promotes health, and 40.8% said it keeps them relaxed. About 98.0% of the respondents experienced 'no harm' but 'benefit' from HM; naturally, they were satisfied with HM and were willing to recommend it to others. Urban, older (>40 years), and 'single' respondents were more likely to use HM (gender and education adjusted odds ratios = 1.7 [95% confidence interval, CI = 1.1-2.6], 1.9 [95% CI = 1.3-3.0], and 1.6 [95% CI = 1.2-2.1], respectively). Overall, respondents exhibited very positive attitude towards HM with mean score of 4.2 (range, 3.7-4.6) of a 5-point Likert scale (Score 5 for strongly agree to 1 for strongly disagree).We report adequate perceptions, satisfaction, and very positive attitudes towards HM among MRLs. Mass media had a significant contribution towards its promotion. If HM are to assume a respected place in the contemporary healthcare, its acceptance among general population needs to be established through incorporating MRLs in the process of HM promotion in Bangladesh.Complementary and Alternative Medicine (CAM) includes medical and healthcare systems, practices, and products that are not currently considered as an integral part of orthodox medicine (OM) [1]. In spite of existence of modern and sophisticated healthcare syst
The knowledge and perceptions of HIV positive children and their parents or responsibles about AIDS
Drummond, Ivana;Pinto, Jorge Andrade;Mesquita, Júlia Duarte;Schall, Virginia Torres;
Psicologia em Estudo , 2008, DOI: 10.1590/S1413-73722008000400021
Abstract: in this study knowledge and perceptions of parents and/or responsibles and of their hiv infected children and adolescents in a national health clinic of pediatric aids were investigated. observation techniques and semi-structured interviews were used before the installation of a playroom to investigate: the discovery of the hiv infection by the family, their social conditions, access to prevention and treatment and their perception of the disease. results show that a significant number of relatives interviewed (n=28) realized that they were also hiv-carriers when their children's health deteriorated (14 or 50.0 %); the death of the spouse occurred (6 or 21.4%) and by the symptoms of the disease in themselves (8 or 28.6%). among the 32 children interviewed, 28 (87.5%) were not aware of their diagnosis and 18 (56.3%) were not enroled into school. out of the 14 different schools frequented by 14 (43.8%) children, only 7 (50%) of these institutions knew about the children's diagnosis. analysis of drawings and general playroom activities indicate that the playroom is a promising environment for the promotion of health information and continued dialog, stimulating adhesion to treatmet.
Homeschooling and religious fundamentalism  [PDF]
International Electronic Journal of Elementary Education , 2010,
Abstract: This article considers the relationship between homeschooling and religious fundamentalism by focusing on their intersection in the philosophies and practices of conservative Christian homeschoolers in the United States. Homeschooling provides an ideal educational setting to support several core fundamentalist principles: resistance to contemporary culture; suspicion of institutional authority and professional expertise; parental control and centrality of the family; and interweaving of faith and academics. It is important to recognize, however, that fundamentalism exists on a continuum; conservative religious homeschoolers resist liberal democratic values to varying degrees, and efforts to foster dialogue and accommodation with religious homeschoolers can ultimately helpstrengthen the broader civic fabric.
Increasing access to quality health care for the poor: Community perceptions on quality care in Uganda
Julie Kiguli, Elizabeth Ekirapa-Kiracho, Olico Okui, Aloysius Mutebi, et al.
Patient Preference and Adherence , 2009, DOI: http://dx.doi.org/10.2147/PPA.S4091
Abstract: creasing access to quality health care for the poor: Community perceptions on quality care in Uganda Original Research (13413) Total Article Views Authors: Julie Kiguli, Elizabeth Ekirapa-Kiracho, Olico Okui, Aloysius Mutebi, et al. Published Date March 2009 Volume 2009:3 Pages 77 - 85 DOI: http://dx.doi.org/10.2147/PPA.S4091 Julie Kiguli1, Elizabeth Ekirapa-Kiracho1, Olico Okui1, Aloysius Mutebi1, Hayley MacGregor2, George William Pariyo1 1Makerere University School of Public Health, Kampala, Uganda; 2Institute of Development Studies, Sussex, UK Abstract: This paper examines the community’s perspectives and perceptions on quality of health care delivery in two Uganda districts. The paper addresses community concerns on service quality. It focuses on the poor because they are a vulnerable group and often bear a huge burden of disease. Community views were solicited and obtained using eight focus group discussions, six in-depth and 12 key informant interviews. User perceptions and definitions of the quality of health services depended on a number of variables related to technical competence, accessibility to services, interpersonal relations and presence of adequate drugs, supplies, staff, and facility amenities. Results indicate that service delivery to the poor in the general population is perceived to be of low quality. The factors that were mentioned as affecting the quality of services delivered were inadequate trained health workers, shortage of essential drugs, poor attitude of the health workers, and long distances to health facilities. This paper argues that there should be an improvement in the quality of health services with particular attention being paid to the poor. Despite wide focus on improvement of the existing infrastructure and donor funding, there is still low satisfaction with health services and poor perceived accessibility.
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