Function of Social Capital Embedded in Religious Communities at Times of Disaster: Cases of Disaster Relief Activity by a Muslim Community and a Soka Gakkai Community in Japan

2018 ◽  
Vol 13 (7) ◽  
pp. 1323-1332
Author(s):  
Nobuyuki Asai ◽  
Keyword(s):  
Social Capital ◽  
Case Studies ◽  
Disaster Relief ◽  
Great East Japan Earthquake ◽  
Religious Community ◽  
Religious Communities ◽  
Muslim Community ◽  
Kumamoto Earthquake ◽  
Soka Gakkai

In studies of disasters, cases of religious communities providing support to victims at times of disaster have been reported. Such support can be understood as a function of social capital within religious communities. This paper considers the case studies of disaster relief activities provided by a Muslim community and a Soka Gakkai Buddhist community in Japan after the Great East Japan Earthquake in 2011 and the Kumamoto Earthquake in 2016. It also analyzes how each religious community functioned from the viewpoints of three kinds of social capital: “bonding,” “bridging,” and “linking” and identify challenges faced by religious communities at times of disaster.

The Principles of the Flourishing Community: A Case Study of the Persecuted Ahmadiyya Muslim Community

2020 ◽  
Vol 27 (4) ◽  
pp. 765-795
Author(s):  
Rameez Raja
Keyword(s):  
Religious Community ◽  
Religious Communities ◽  
Muslim Community ◽  
National Assembly ◽  
Minority Community ◽  
Muslim Minority

The emergence of a new religious community is always challenging to the dominant or established religious communities. The Muslim community represents the seventy-three sects within Islam but it is a fact that these sects exclusively claim to be the true Muslim community in order to influence each other. Similarly, the Ahmadiyya Muslim Community (amc) was founded by Mirza Ghulam Ahmad in Qadian, Punjab in 1889. Ahmad claimed to be the Reformer, the Promised Messiah, the mahdi, and the Prophet. These claims, however, agitated the mainstream Muslim community, because Muhammad is believed to be the last Prophet. Ahmad was accused as the violator of the finality of the Prophethood of the Muhammad. Subsequently, in 1974, the Ahmadis were declared a non-Muslim minority community by the Pakistani National Assembly. The minority community was seen as a threat to Islam by the Islamists, which eventually resulted in the persecution of the amc in Pakistan.

scholarly journals Transforming Mosques Into a Containment Space During Natural Disasters; Browsing Through Recent Publications

2018 ◽  
Vol 7 (3.7) ◽  
pp. 87
Author(s):  
Hayder Jawad Shakir Haratyi ◽  
Mohammad Yazah Mat Raschid ◽  
Nangkula Utaberta
Keyword(s):  
Natural Disasters ◽  
Case Studies ◽  
Religious Communities ◽  
Muslim Community ◽  
Future Studies ◽  
The World ◽  
Educational Component

Mosques around the world have been serving the Muslim community for religious and social purposes since the beginning of Islam. Mosques have played an important role to educate and create a peaceful yet proper cosmos for its visitors. However, nowadays, mosques are not only used for its educational component, but on occasion have been transformed into places to serve multi-ethnic and multi-religious communities during natural disasters. This paper is an attempt to surf through the recent publications that discuss natural disasters and the containment of such incidents. Four case studies have been presented to draw a picture of a mosque’s role before, during and after natural disasters. Although many researchers have investigated this role, there still is an urgent need to understand the several examples of cases globally and the issues the researchers have dealt with in such incidents. Selected papers have been reviewed to study the conclusions found in the most recent publications in this field. The aim of this paper is to find out the missing aspects and the gap in the literature for the purpose of future studies and designs.  

scholarly journals Religious Community Movement Online: Tracking History And Transformation Of Islamic Dakwah in Indonesia

2021 ◽  
pp. 59-68
Author(s):  
Wely Dozan ◽  
Hopizal Wadi
Keyword(s):  
Social Media ◽  
Young People ◽  
Religious Community ◽  
Religious Communities ◽  
Muslim Community ◽  
Online Tracking ◽  
Religious Social Movements ◽  
Object Of Study ◽  
Opening Up ◽  
Community Movement

This article generally examines online religious communities; more specifically, this article reviews religious communities in Indonesia with the object of study by the United Muslim community. Muslim United is one of the online religious communities in Indonesia. This community has various kinds of programs, including conducting da'wah activities through social media and a massive alms program at dawn which is carried out to assist in distributing fruits to class communities lewd. This article explains specifically about the united Muslim community that exists on social media. The method used in this article is ethnography, a method that collects data through the Muslim United Instagram account and also searches for other data from the YouTube, Twitter accounts that are specific about activities in the Muslim United community. This study indicates that the Muslim community is united in opening up hijrah spaces for young people and carrying out religious, social movements without any politics.

Muslim Commitment in North America

1994 ◽  
Vol 11 (2) ◽  
pp. 223-244
Author(s):  
Kathleen M. Moore
Keyword(s):  
Labor Migration ◽  
Religious Community ◽  
Spiritual Guidance ◽  
Minority Status ◽  
Muslim Community ◽  
Muslim Minority ◽  
Institutional Organization ◽  
Original Insight ◽  
Secular Power ◽  
Islamic Society

The purpose of this paper is to examine the curtent debates within theAmerican Muslim community regatding the expression of Muslim religiouscommitment in American life. The size of the community is nowestimated to exceed four million (Stone 1991), and the numlxx of Muslimimmigrants entering the United Stab has more than doubled since 1960.During the same period, the number of American converts to Islam hasalso risen. Both the growth of the Muslim community in mxent yeas, inthe United Stab and worldwide, and the increasing number of Muslimsin "diaspora" as Muslim labor migration continues, which has resulted ina heightened sense of "minority" status among Muslims (Haddad 1991),have raised many crucial questions concerning religious expression:Should Muslims remain marginal to secular power relations in accordancewith the teachings of classical Islam or adopt a strategy of assimilationwhich, in the American context, includes the p d t of claims to equalprotection under civil law? What happens to a religious community, suchas the Muslim community, as it develops the institutional organization itneeds to preserve its identity in a non-Islamic society? Can it still remainopen to the sowe of inspiration and spiritual guidance located in the foldof the Islamic world? Or does the locus of authority shift? Changingcircumstances require adaptation, and yet that adaptation involves the riskof losing the connection to the heatt of the original insight and cultm.Conflicting tesponses to these and related questions raise issues ofself-representation and lifwle. The resulting theological and ideologicaldebates within the Muslim community itself provide and refine variousmodels for Muslim minority life in a non-Islamic envimnment. They alsoillustrate the tension between alienation and integration ...

scholarly journals Orthodox Christian Bulgarians Coping with Natural Disasters in the Pre-Modern Ottoman Balkans

Religions ◽  
2021 ◽  
Vol 12 (5) ◽  
pp. 367
Author(s):  
Raymond Detrez
Keyword(s):  
Natural Disasters ◽  
World View ◽  
Cultural Influences ◽  
Religious Community ◽  
Religious Communities ◽  
Moral Value ◽  
Secondary Importance ◽  
Orthodox Christian ◽  
Christian Communities ◽  
Ottoman Balkans

Premodern Ottoman society consisted of four major religious communities—Muslims, Orthodox Christians, Armenian Christians, and Jews; the Muslim and Christian communities also included various ethnic groups, as did Muslim Arabs and Turks, Orthodox Christian Bulgarians, Greeks, and Serbs who identified, in the first place, with their religious community and considered ethnic identity of secondary importance. Having lived together, albeit segregated within the borders of the Ottoman Empire, for centuries, Bulgarians and Turks to a large extent shared the same world view and moral value system and tended to react in a like manner to various events. The Bulgarian attitudes to natural disasters, on which this contribution focuses, apparently did not differ essentially from that of their Turkish neighbors. Both proceeded from the basic idea of God’s providence lying behind these disasters. In spite of the (overwhelmingly Western) perception of Muslims being passive and fatalistic, the problem whether it was permitted to attempt to escape “God’s wrath” was coped with in a similar way as well. However, in addition to a comparable religious mental make-up, social circumstances and administrative measures determining equally the life conditions of both religious communities seem to provide a more plausible explanation for these similarities than cross-cultural influences.

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