This article presents the results of the empirical verification of the hypothesis that spouses belonging to the Domestic Church community have more proper parental attitudes than spouses who do not ...belong to any religious community. The basis for this hypothesis was the previous research, according to which the relationship of these spouses with their children is based on proper closeness and communication. The research carried out here, in which the Parental Attitudes Scale, by M. Plopa, was used, proved that the parental attitudes of the spouses belonging to the Domestic Church community are characterized by the greatest consistency and autonomy, as well as appropriate protection and demands, and showed no differences in the acceptance dimension. They also showed that these behaviors contradict the trends revealed in Plopa’s study, as they correlate positively with their age, male gender, marital seniority, age and the number of children, and negatively with education. One of the reasons for the results obtained seems to be the membership of the House Church community and participation in religious formation, which obliges these parents to ‘work’ on their interactions with their children.
The aftermath of COVID-19 has wrought significant emotional distress, exacerbating the incidence of emotionally motivated crimes, particularly within families. This phenomenon presents a substantial ...challenge to the South African Police Service (SAPS), especially due to the private nature of these crimes. In response, this study investigates whether the religious community in the Mamelodi policing area can leverage emotional intelligence (EI) to foster resilience and aid in crime prevention. We employed a quantitative approach, utilizing non-probability sampling to survey 104 adult Christians in Mamelodi. Participants provided informed consent. The Trait Emotional Intelligence Questionnaire-Short Form (TEIQue-SF) was used for assessment, covering four EI variables: emotionality, self-control, sociability, and well-being. The findings reveal a high level of EI, with scores of 74.06% for emotionality, 68.41% for self-control, 59.26% for sociability, and an impressive 86.84% for well-being, culminating in an overall EI score of 72.14%. These results suggest that Mamelodi's churches are effective community-based entities capable of collaborating with SAPS to prevent emotionally driven crimes, through resilience-building rooted in EI competencies. This research contributes to the South African academic discourse by intersecting psychology, policing, and community studies, particularly focusing on a township population often living below the poverty line and with limited EI awareness.
The response of churches to the challenges presented by the global COVID-19 pandemic invites a closer examination of the relationships between virtual and embodied religious communities during a time ...of social distancing. The speed and the scale of the closure of church buildings during Easter 2020 sheds light upon the multiplicity of practical, emotional, and spiritual responses to a relationship between church and people that is increasingly dominated by online interactions. Such a seismic shift in social culture opens up the possibility and challenges of a new understanding of belonging and participation in a religious community. Given its liturgical, pastoral, and sacramental significance, Easter 2020 was a highly charged moment for the relationship between the Christian churches and the faithful, and between religious worship and social media. In the shift from embodied community to virtual congregation that followed, the material absence of physical presence in collective worship was striking, as was the psychological presence of that absence. This paper analyses different understandings of religion, church, and community in the period of a pandemic, and argues for the value of an approach that situates the debates spawned in the context of historical precedent, personal experience, and theoretical approaches to networks, communities, religion, and social media.
This study aims to analyze the application of community tolerance values, harmonization patterns in religious plurality, as well as local actors who play a role in implementing tolerance in Pancasila ...Village. The method used in this study is descriptive qualitative. The research was conducted in Pancasila Village which is located in Situbondo, Blitar, Jember and Lamongan Regencies. The results of the study showed that the application of the tolerance value of the Pancasila Village community was seen from several activities, namely the culture of mutual cooperation in celebration events, construction of places of worship, and commemoration of religious holidays. The pattern of harmonization in religious plurality in Pancasila Village is visiting with polite ethics both verbally and non-verbally, inculcating tolerance from an early age by parents to children so that it becomes a habit, and not differentiating educational institutions based on religious background. Local actors in implementing tolerance in Pancasila Village are religious leaders, community leaders, village government, and youth leaders who work together to create harmony
The pandemic of COVID-19 has had a significant impact on religious studies. Numerous religious studies courses have transitioned to online learning, necessitating instructors to modify their ...instructional strategies and materials. Virtual worship services have become prevalent, allowing religious communities to adhere to social distancing guidelines while continuing to practice their religion. Religious studies scholars have examined the impact of the pandemic on religious beliefs and practices, including the significance of interfaith cooperation and the crisis's ethical implications. The pandemic has presented scholars, instructors, and practitioners in religious studies with both challenges and opportunities to adapt and respond to changing circumstances.
This paper aims to extend the discussion on intersectionality by focusing on the intersection between gender and religiosity while addressing the main challenges which face young religious Jewish ...women in Israel who have chosen the STEM path. The paper is based on a qualitative narrative analysis of in-depth interviews with 45 participants (female Jewish religious students, their mothers, and secondary school science teachers). The findings revealed six structural challenges faced by young religious women in the STEM path: 1) difficulties in managing a healthy balance between family and career; 2) alienation; 3) disapprobative environmental reaction in the religious community; 4) lack of female religious role models; 5) Jewish religious traditions as a limiting factor when competing with secular counterparts; and 6) the paradox of the supportive environment in all-female religious secondary schools. According to the women’s narratives, the religiosity component in some challenges is more salient and pronounced than gender.
•The paper focuses on intersection between gender and religiosity in the STEM field.•We studied the main challenges which face young religious Jewish women in STEM path.•The paper is based on a qualitative narrative analysis of 45 in-depth interviews.•We revealed six structural challenges faced by young religious women in the STEM path.•The religiosity component in some challenges is more salient than gender.
This article falls within the framework of critical sociolinguistics and attempts to explain how the social practice of language exposes the organization of religious communities in Cameroon and the ...production of essential resources for their functioning and harmony. In other words, it is about questioning the processes put in place to maintain a sense of belonging to multilingual communities. Following the presentation of the research concepts of community of practice and religious community, the analysis notably focuses on translation discourse to see the processes applied within churches and the functions and actions attributed to languages used in performing religious rites. Finally, this work examines how members of religious communities understand multilingualism and how this understanding relates to the sense of building united communities despite the diversity of their members, languages and cultures.
This paper explores local wisdom in Kaloran, Temanggung, Central Java, Indonesia, with its religious diversity that influences the understanding and practice of their religiosity. The people’s local ...wisdom is agama ageming aji and sing penting brayan, which becomes the basis for building religious tolerance. It raises the question of how people interpret this philosophy as a guideline for building religious tolerance. What is the dialectic pattern of religion and culture practised by Kaloran Muslims? What is the form of implementation of inter-religious fiqh that manifests religious tolerance? The researchers argue that religion for the Kaloran people is like ageman (clothing), so choosing a religion is an individual’s freedom and rights that somebody must respect. The ultimate purpose of religion is to build social harmony (brayan). In addition, the pattern of religious and cultural dialectics practised by the Muslim Kaloran is in the form of desacralisation and culturalization of religious teachings. The pattern, in turn, encourages the rise of such kind of inter-religious fiqh built by placing religion as a private matter and must go hand in hand with culture as a medium for building tolerance. The Muslim community integrated religion and culture through desacralisation and culturalization.Tulisan ini membahas kearifan lokal masyarakat Kaloran, Temanggung, Jawa Tengah, Indonesia, dengan keragaman keagamaannya yang mempengaruhi pemahaman dan praktik keberagamaan masyarakat. Mereka memiliki kearifan lokal berupa agama ageming aji dan sing penting brayan sebagai dasar membangun toleransi beragama. Hal ini menimbulkan pertanyaan bagaimana masyarakat memaknai falsafah tersebut sebagai pedoman dalam membangun toleransi beragama? Bagaimana pola dialektika agama dan budaya yang dipraktikkan Muslim Kaloran? Bagaimana bentuk implementasi fikih antar agama yang merupakan perwujudan dari toleransi beragama? Penelitian ini menunjukkan bahwa agama bagi masyarakat Kaloran diibaratkan sebagai ageman (pakaian), sehingga memilih agama adalah kebebasan dan hak individu yang harus dihormati. Tujuan beragama adalah untuk membangun harmoni sosial (brayan). Dengan pemahaman seperti itu, pola dialektika agama dan budaya yang dipraktikkan oleh masyarakat Kaloran berupa desakralisasi dan kulturalisasi ajaran agama terhadap budaya. Pola ini kemudian mendorong munculnya konstruksi fikih antar agama yang dibangun dengan menempatkan agama dalam wilayah privat yang harus berjalan beriringan dengan budaya sebagai media membangun toleransi. Agama dan budaya diintegrasikan melalui pola desakralisasi dan kulturalisasi.
The recruitment of participants is an important step which contributes to the success of any study involving human participants, but accessing and recruiting prospective participants can be a ...challenging task. Drawing on direct experience, this article describes the challenges faced and the strategies adopted in order to gain access and recruit members of a gated religious community as research participants. In all, it suggests that transparency in reporting recruitment methods could benefit the research community.
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