The article presents parishes and churches: St. John Paul II in Ełk, Assumption of the Blessed Virgin Mary in Filipów, St. Maximilian Maria Kolbe in Gawrych Ruda, St. Anthony of Padua in Gąski, St. ...Anna in Giby.
Many aspects of religion are puzzling these days. This 2003 book looks at ways of improving our understanding of religious change by strengthening the links between social theory and the social ...scientific study of religion. It clarifies the social processes involved in constructing religion and non-religion in public and private life. Taking illustrations of the importance of these boundaries from studies of secularisation, religious diversity, globalisation, religious movements and self-identity, Beckford reviews social scientific knowledge about religion and assesses the strengths and weaknesses of a wide range of theoretical attempts to account for religious change and continuity. The discussion goes in two directions. The first is towards identifying ways in which studies of religion would benefit from taking better account of themes in recent social theory. The second is towards identifying reasons for social theorists to pay more attention to the findings of empirical investigations of religion.
Adana, which has hosted many important civilizations throughout history and whose history dates back to the Polished Stone Age, is a city where tourism activity has been experienced indifferent forms ...since the past. Adana is also an agricultural and industrial center. The aim of this study is to reveal the potential of Adana in terms of faith tourism and the views of the local people about faith tourism. Within the scope of the research, in addition to the information about the history of Adana, information about seven mosques and one church, which has an important historical and architectural content and is still in use today, is given. In addition, information about 36 churches, most of which belong to the Byzantine period and whose ruins have survived,has been compiled, and there is also a section about mausoleums and visits in Adana, apart from mosques and churches. In order to determine the views of the people of Adana on faith tourism,a survey was conducted with 391 people using the snowball sampling method. Survey results were analyzed by frequency analysis, independent t-test and one-way analysis of variance(ANOVA). As a result of the research, it has been revealed that faith tourism activities in Adana are insufficient and faith tourism venues are not recognized enough, but the people of Adana show a positive approach to faith tourism and the development of faith tourism in Adana.
The article presents seven parishes and churches from the area of the city of Ełk. They are: Christ the Servant, Bl. Karolina Kózkówna, the Blessed Virgin Mary, Queen of the Apostles, St. John the ...Apostle and Evangelist, St. Thomas the Apostle, the Holy Spirit and God's providence.
The paper analyses the Islamophobic and anti-refugee narratives in Poland through the lens of two different modes of patriotism. These two types of patriotism reflect a great division within Polish ...society – i.e. between openness and aspiration towards EU and closeness and pride from Polish history. Islamophobic and anti-refugee discourse are powerful tools used in contemporary political discourse by the ruling party, yet they exemplify only one of many layers of the division. The paper starts with setting the framework for Islamophobic discourse in Poland, namely lacking post-colonial reflection and cultural homogeneity. It uses the concept of social imaginary to analyse conflicting discourses on Muslims and refugees on three different examples: use of Polish history for as a source of integration vs. defence against allegations; welcoming refugees as European obligation vs. obligation of EU towards Poland, and endorsing multiculturalism vs. Poland as antemurale christianitatis.
The article presents parishes and churches: Our Lady of Częstochowa in Drygały, St. Andrzej Bobola in Dubeninki, St. Adalbert in Ełk (cathedral), the Sacred Heart of Jesus in Ełk and St. Rafał ...Kalinowski in Ełk.
Sensory-perceptive activity expresses the attributes of real objects and provides information connected to both external and internal reality. Perception helps us embed the information taken from ...sensations, helping us form the perceptive image that must be completed by each individual in their existence. Practically, perception facilitates the adaptation to reality depending on the experiences of each individual. A method that patients may learn to control their various perceptions is self-regulation by mental images, and here we can consider various approaches to the mental image. Mental imagery is important for the perception of pain, being an easy method to manage pain. Here we can also describe the pain of the ‘phantom member,’ whom certain people that have amputated members still perceive, and which consists of cortical processing of pain, without being triggered by pain receptors, because they lack it. The data described herein confirms and helps us contour the fact that the image of a sensory circumstance may influence neuronal processes which create real sensory experiences.
The demographical changes during the last decades have created a situation where Sweden has become one of the most secular and one of the most multireligious countries at the same time. This ...situation stands in stark contrast to the country's modern history in which its population have been largely homogeneous, and its religious landscape almost completely dominated by state-church Lutheranism. The growth of Sweden's Muslim population is what has caused most debate. According to calculations made by the Pew Research Center, one fifth of the country's total population is likely to be Muslim by 2050. This change also has consequences for the former state church, which now finds that also Muslims take part in its activities. In this article we present and analyze a novel survey-investigation on Muslims who self-identify as members of the Church of Sweden. In our analysis we differentiate between Muslims and what we call post-Muslims. While the former of these categories refers to those who self-identify as Muslims, the latter refers to people who do not refer to themselves as Muslims but who come from a Muslim family. These categories are mirrored by the Christians and post-Christians, who are selected by equivalent criteria. We conclude that most Muslims and post-Muslims have no affiliation to organized religious communities in Sweden and that among those who do, Christian churches are as important as the Muslim congregations. Among the churches, the Church of Sweden is the one in which most Muslims and post-Muslims are members. The Muslim and post-Muslim members of this church, we find, differ from each other. The Muslims are mostly Swedish-born 50–65-year-old women. They do not take part in any religious activities, and they celebrate Christian, but not Muslim, holidays. In terms of beliefs, they believe in a life after death, but mostly not in God or hell. The post-Muslims are mostly 30–49-year-old men who have come relatively recently to Sweden from the Middle East. They take part in congregational activities and celebrate both Muslim and Christian holidays. They also largely believe in God, a life after death, and hell. In terms of representation, they feel represented, primarily, by Muslim communities.
![Reshaping [Your] Reality. [...](http://api.summon.serialssolutions.com/2.0.0/image/issn/XR4PS5YY4K/2457-9297/small "Reshaping [Your] Reality. [2] The mental image of pain - from imagination, sensation to reality")
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