Religious Groups as a Force in Party Politics

The status reversal ritual that American religious historiography has undergone in the last two decades has done much to “mainstream” previously taboo topics within the field. Many religious groups once dismissed as odd and insignificant “cults” are now seen as “new religious movements” worthy of serious scrutiny. One subject that has benefited from this reversal of fortunes is theosophy. Thanks to the work of scholars such as Robert Ellwood and Carl Jackson, theosophists are now part of the story of American religion. Exactly what part they are to play in that story remains, however, unclear.

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Religious Uses of Licit and Illicit Psychoactive Substances in a Branch of the Santo Daime Religion

Fieldwork in Religion ◽

10.1558/firn.v2i3.393 ◽

2008 ◽

Vol 2 (3) ◽

pp. 393-414 ◽

Cited By ~ 1

Author(s):

Edward MacRae

Keyword(s):

Substance Use ◽

Psychoactive Substance ◽

Psychoactive Substances ◽

Religious Groups ◽

Santo Daime ◽

Brazilian Society ◽

Psychoactive Substance Use ◽

Constant Source

The article deals with the different effects of tolerant and prohibitionist policies associated with psychoactive substance use in Brazil. Whereas the licit use of ayahuasca has been successfully incorporated into mainstream Brazilian society, the ritual use of cannabis by one of the Santo Daime religious groups has never been fully accepted and remains a constant source of problems for the ayahuasca churches, their followers and society at large.

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Ethics of Conducting Virtual Ethnography on Visual Platforms

Fieldwork in Religion ◽

10.1558/firn.35666 ◽

2018 ◽

Vol 12 (2) ◽

pp. 163-178

Author(s):

Kayla Wheeler

Keyword(s):

African American ◽

Online Community ◽

Gender Segregation ◽

Religious Groups ◽

Virtual Ethnography ◽

History Of ◽

Standard Set ◽

Potential Risks ◽

Visually Based ◽

Diverse Groups

For scholars, the internet provides a space to study diverse groups of people across the world and can be a useful way to bypass physical gender segregation and travel constraints. Despite the potential for new insights into people’s everyday life and increased attention from scholars, there is no standard set of ethics for conducting virtual ethnography on visually based platforms, like YouTube and Instagram. While publicly accessible social media posts are often understood to be a part of the public domain and thus do not require a researcher to obtain a user’s consent before publishing data, caution must be taken when studying members of a vulnerable community, especially those who have a history of surveillance, like African-American Muslims. Using a womanist approach, the author provides recommendations for studying vulnerable religious groups online, based on a case study of a YouTube channel, Muslimah2Muslimah, operated by two African-American Muslim women. The article provides an important contribution to the field of media studies because the author discusses a “dead” online community, where users no longer comment on the videos and do not maintain their own profiles, making obtaining consent difficult and the potential risks of revealing information to an unknown community hard to gauge.

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EKSISTENSI AGAMA DALAM ERA GLOBALISASI

KOMUNIKA Jurnal Dakwah dan Komunikasi ◽

10.24090/komunika.v8i1.748 ◽

1970 ◽

Vol 8 (1) ◽

pp. 41-59

Author(s):

Ahmad Muttaqin

Keyword(s):

Niklas Luhmann ◽

Religious Groups ◽

Religious Background ◽

Religious People ◽

The People ◽

Economic Interaction ◽

Extreme Behavior ◽

Universal Values ◽

Immanuel Wallerstein ◽

Former Ussr

This paper discusses the existence of religion in globalization era.Religious values, which are private, sacral, and transcendent, interact with theglobalization circle, which seems to be contradictory with religion.Globalization is utilitarian as its nature and it results in vanish of local values or cultures. However, none can avoid, neither can religious people. Responds to globalization frequently occur in extreme behavior since some people thinks that globalization will threat their existence in this world. Such responds make the people labeled as fundamentalists or terrorists, and many of them have religious background. Some of religious groups extremely rejecting globalization can be found states of former USSR, Japan, and Iran. Finally, this paper presents the forms and positions of religion suggested by four figures, i.e. Immanuel Wallerstein, John Meyer, Roland Robertson, and Niklas Luhmann. They suggest that the religions will keep their existence if they adopt the values of globalization and make themselves the instrument of communication as well as political and economic interaction of the world’s interaction. Religion should evolve from narrow mindedness to a broader, new, and universal values.

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Epidemias y Religión

Revista de teología (Arequipa) ◽

10.26696/rev.teo.23.48.004 ◽

2020 ◽

pp. 49-81

Author(s):

Bruno Van der Maat

Keyword(s):

Pastoral Care ◽

Key Words ◽

Adverse Reactions ◽

Religious Groups ◽

Government Regulations ◽

The Third ◽

The Bible ◽

The World ◽

Ethical Reflections

The current pandemic has seen some adverse reactions from the most diverse religious groups all over the world to government regulations. After having described some of their manifestations, this contribution analyzes what the Bible and some post biblical (patristic and Talmudic) traditions say about illness and pandemics. As it is ascertained that these sources contain very limited material on these subjects, the third part of this article proposes some ethical reflections regarding the official response to the pandemic as well as some pastoral implications. Key Words: Pandemic, Religion, Bible, Talmud, Pastoral Care.

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