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Batı merkezli tarihsel feminist hareket, seksenli yıllarda İspanya gibi bir-çok Avrupa ülkesinde güçlenirken (Andújar, 2014; Nash, 2004) Fransa gibi diğer Avrupa ülkelerindeki yeni feminist akımlar hegemonyacı feminist teoriyi ve uygulamayı yeniden tanımlamaya başlamış ve tartışmaya açmıştır (Badran, 2010).
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Hangi nedenle olursa olsun göç, sadece bir ‘yer değiştirme’ değildir. İnsanlar üzerinde derin ve kalıcı izler bırakır. Göç eden insan ve guruplar, dünyayı ve kendi değerlerini kökten bir yeniden gözden geçirmeye zorlanırlar. Bu radikal pozisyon, evdeki rahat ve huzurun bozulmasının bir sonucu-dur. Göç, eğer iç savaş gibi travmatik olaylardan kaynaklanıyorsa, değerlerin alt üst oluşuna da yol açabilir. Ya da tam karşıtı değer ve inançlara radikal dönüşlere de neden olabilir. Nihilizm ile radikalizm arasında bocalayan göçmen, bu sorunu aşmak için çeşitli yollar denemek durumundadır.
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Birinci Dünya Savaşı’ndan sonra üretim kapasitesini yeniden harekete geçiren Avrupa ülkeleri, İkinci Dünya Savaşı’na kadar yerli iş gücüyle kalkınmalarını devam ettirmişlerdir. İkinci Dünya Savaşı başlayınca savaşın öngörülenden daha uzaması ve erkeklerin büyük çoğunluğunun askere alınmaları sebebiyle kadın işçiler devreye sokulmuştur. Savaş sonunda oluşan nüfus dengesizliği, kadın işçilerin ağır sanayi koşullarında ihtiyaç duyulan işgücünü karşılamasına yetmemiştir. Bir yandan sanayinin çarklarını döndürmek, diğer yandan da savaşın yıkıcı etkilerini ortadan kaldırarak ülkeleri yeniden inşa etmek için acil iş gücüne ihtiyaç duyulmuştur. Bu ihtiyacı karşılamak ve sanayi ülkelerinin eksilen nüfuslarını ikame etmek için yeni bir yol bulunmuştur: “misafir işçiler”. Bu amaçla Avrupa dışındaki ülkelerden işçi alımına başlanmıştır.
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Göç ve göçmenlik kavramları, kişilerin kendi vatanlarını/ülkelerini bırakarak başka bir ülkeye/bölgeye yerleşmelerini ifade etmek için kullanılan kavramlardır. Bugün dünyada her 33 kişiden birisi göçmen konumundadır. 2012 yılı itibariyle yaklaşık 214 milyon kişinin, doğduğu ülkeden başka bir ülkede yaşadığı ve bu sayının 2050 yılına kadar 404 milyona çıkacağı öngörülmektedir. Bu nedenle, göç ve buna bağlı olarak ortaya çıkan siyasî, dinî, kültürel ve ekonomik problemler, özellikle yoğun göç alan ve veren ülkelerin gündeminde önemli bir yer tutmaktadır (Giddens ve Sutton, 2016: 717). Birçok açıdan farklılıklar içeren, hatta bazen insanların hayal edemeyecekleri durumlarla karşılaşmalarına sebep olan göç olgusu hem göçmenler hem de ev sahibi ülke açısından birçok farklı konunun gündeme gelmesine neden olmaktadır.
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Engels’s study of the origins and ethics of early Christianity is an autonomous sphere of study that is independent of his works with Karl Marx. In several stages, Engels engaged himself in a critical study of historical sources on Christianity, as well as in the study of the revolutionary potential of religious movements in different historical periods. In this paper, we will first reconstruct Engels’ thought of Christianity, and then we will answer the question of whether Engels’ religious studies can be included in the corpus of research of the sociology of religion? The benefits of this way of designing the research problem are twofold: on the one hand, the history of the sociology of religion may pay more attention to Engels’s work and conclusions, while, on the other, it draws attention to another relatively neglected aspect of independent Engels study.
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Friedrich Engels was philosopher, social theoretician, historian and journalist but also an incorrigible and an incorruptible heretic. In the society of religious-ideological obscurations he sought for truth and equality. To this end, relying on Bruno Bauer’s work on the historical origins of Christianity, he makes a comparison of the origins of the newly formed proletarian movement with the emergence of early Christianity, with the social, political and religious reasons for its emergence and survival as well as with the historical circumstances in which it from the unwanted became the desired state religion of the Roman Empire. With this text Engels wanted to sensitize so called “Christian” philosophical and theological public for his idea of creating a just society by the actions of emerging proletarian movements that were similar to the first steps of Christianity as a religion of slaves, freemen, oppressed and disenfranchised. However, societies of “real socialism” shows how great Engels’ illusion was.
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This paper presents several topics related to the person of Friedrich Engels. It shows the basics of the critique of the religion by Karl Marx and Friedrich Engels. Also, the paper presents the historical relationship between Christianity and Marxism, the creation and development of dialogue between Christians and Marxists in the Sixties of the Twentieth Century around the world and in Croatia. Part of the paper is devoted to Engels‘ thoughts about the Reformation and the reformers like Martin Luther, Jean Calvin and Thomas Müntzer, as well as Engels‘ relationship to early Christianity. The work is based on various sources, works of theologians of different traditions, philosophers and sociologists.
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In this paper, I propose to examine the postmodern challenge to hermeneutics exercised by historians of religions by using the hermeneutical method of Mircea Eliade as an example of an approach that has been used in Religious Studies scholarship. This hermeneutical method is compared to the postmodern approach of Gilles Deleuze and special attention will be focused on the importance of difference among postmodernists. We will witness that Eliade’s approach to the study of religion is shaped by fundamentals of Enlightenment philosophy and its representational mode of thinking that is evident in his use of the phenomenological method, intentionality, intuition, morphological classification, and his stress upon order over chaos instead of the simulacra discussed by numerous postmodern thinkers. It is possible, of course, to also find romantic thinking and the influence of Eastern Orthodox religiosity on Eliade’s thinking, but such considerations can be suspended for another paper. The phenomenological aspects of Eliade’s method presuppose a metaphysical stance and a coherence theory of truth, which are diametrically opposed to the overall postmodern position of Gilles Deleuze and his emphasis on difference. Moreover, this paper is narrowly focused on Eliade’s morphological classification expressed by the metaphor of a tree, which is compared to Deleuze’s rhizomatic method and its reliance on the metaphor of the root. This essay also compares the two thinkers on the problem of time and history because of their relationship to the hermeneutics of the two thinkers. Moreover, this paper examines the presuppositions of both positions and the advantages and disadvantages of these approaches for the future study of religion.
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Koliko se poznajemo je istraživački projekt koji je realiziran u okviru Odjeljenja društvenih nauka Akademije nauka i umjetnosti Bosne i Hercegovine. Ovaj istraživački projekt je sociološko istraživanje međusobnog poznavanja studenata katolika, pravoslavnih i muslimana u BiH kao preduvjet za dijalog i izgradnju kulture mira. Rat vođen u Bosni i Hercegovini (1991—1995) u nekim periodima poprimio je i religijsko/konfesionalne karakteristike. Dovelo je to do još veće međusobne udaljenosti između katolika, pravoslavnih i muslimana (a u popisu 1991. godine 96,6 % stanovništva se tako samoidentificiralo).
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U ovom radu analiziramo koliko studentice i studenti koji se deklariraju kao muslimanke i muslimani poznaju sebe i svoju religijsku tradiciju, koliko prakticiraju islam, ali i koliko poznaju druge religijske tradicije u svom okruženju te kakve stavove imaju o svojim komšijama katolicima, pravoslavnim, jevrejima i onima koji se izjašnjavaju kao ateisti i agnostici. Građani Bosne i Hercegovine uglavnom žive u etnički i religijski podijeljenim i homogenim sredinama i mladi se socijaliziraju i obrazuju u takvom okruženju, uz religijsko konfesionalno obrazovanje koje pohađa većina djece. Sociološko istraživanje pod nazivom ”Koliko se poznajemo” ima za cilj pokazati da li u kojoj mjeri nepoznavanje vlastite a posebno religije/konfesije drugoga doprinosi socijalnog distanci, te da li je to prepreka dijalogu i izgradnji kulture mira. Stupanj religioznosti mladih je analiziran kroz ideološku, obrednu i intelektualnu dimenziju, kako bi se utvrdilo koja je razina religijske pismenosti. Rezultati istraživanja pokazuju koje vrste autostereotipa muslimanke i muslimani imaju o sebi, uglavnom pozitivnih, u odnosu na druge, ali i koje vrste heterostereotipa imaju prema svojim komšijama. U konačnici, koliko muslimani kao najbrojniji u BiH (50,7 procenata ukupne populacije) pokazuju socijalnu distancu prema svojim komšijama jevrejima, katolicima i pravoslavnim, ali nereligioznim osobama, i koliko to utječe na njihovu opredijeljenost za prihvaćanje različitosti, a ne samo pasivnu toleranciju?
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1. Interview with prof. Sead Turčalo - Geopolitics of the pandemic: Is democracy really dying in isolation? 2. A View from Serbia: Epidemic of Coronavirus, Autocracy and Chinese Iron Friendship. 3. The view from Montenegro: from Church Processions to Coronavirus crisis. 4. COVID-19 and work from home – opportunities, chances and limitations.
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This study addresses the issue of teaching Orthodox Religion in general education from the Republic of Moldova, at the current stage, in the vision of teachers. For this purpose, a questionnaire of composite items was applied, which identified the strengths and vulnerabilities of the teaching process. Being an optional subject in the curriculum and not enjoying teaching traditions in the context of public education, Religion is not a priority for the vast majority of educational actors. In this sense, the interest and motivation of students and parents are to be educated, and the saving mission of the Faith and the Church to be promoted. The conclusions of the study can contribute to the improvement of educational policies, but also to the awareness of decision makers, including school administrations, on which depends, in general, the fate of our discipline.
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Research related to family issues shows the importance of this educational institution in human life. Viewed by society more and more often as an individual, it becomes increasingly difficult for the church to form and develop the consciousness of man as a person capable of relating not only to those around him (family members or, more broadly, society), but also to himself, and especially to God. The challenges coming from society find less and less resistance to preserving the morality of the family, even among the parents, so, from our point of view, this is where the process of spiritual renewal should begin, by valuing on Orthodox Christian foundations the institution of the family, of the spouses in relation to each other, the parents’ valorisation of their own children's chastity before marriage and fidelity to each other within it.
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Political situation in Bosnia and Herzegovina during SACNL BIH and today (nationalism; dying of one state and emergence of the other; the change of values; seeking for political aliens outside Bosnia and Herzegovina; SACNL BiH was the alternative, is there an alternative today; fear; illusions of “our” truth). Has the national key become “rusted”? (Constitution from 1910; is it possible to neglect the national key in a country in which 96% of its population declares themselves as Bosniacs, Croats and Serbs; does today’s politics know how to treat national and religious identities). O kindred, let me make a poem about the language to you, the stupid language of yours and the wise one of mine – Krleža (How had the SACNL BIH treated the issue of the language and how do today’s politicians do it). How had SACNL BIH determined Bosnia and Herzegovina? (A review of documents, presentation by R. Čolaković). A stand view of the most prominent Serbian and Croatian politicians towards Bosnia and Herzegovina in 1943 and today (stand views of Đ. Pucar, R. Čolaković, N. Mastilović, B. Brajković, J. Grgurić and attitudes of today’s politicians towards Bosnia and Herzegovina). An attitude of SACNL BIH towards the religion (participation of priests in sessions of SACNL BIH; a stand view of the Partisan movement towards practising religion; establishment of Commission for religious affairs; about a religious education in schools). Concluding considerations.
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While God is the creator and giver of life, man can become co-creator in having offspring by following His command to “increase and multiply, and fill the earth and subdue it” (Gen 1: 28). Man's synergy in the creation of life is expressed by the free will of the future parents and is reflected in the resemblance between the parents and the child, due to the laws of heredity. Parenthood is therefore not determined solely by God, but it is also shaped by man based on his personal desires and goals. At the same time the notion of man as a cocreator indicates that his reproductive freedom should be in accordance with divine providence and wisdom. Therefore, procreation should not only be understood as a personal right, but also as a significant responsibility, both towards God and the child who comes into existence. The theological understanding of man as co-creator allow us to come to some conclusions regarding the ethics of termination of the unborn human life through abortion, and the human desire to overcome the obstacle of infertility through the methods of assisted reproduction.
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Modern medical science aims at the benefit of the patient which is achieved through the treatment of the patient. The physician must act in the best interest of the patient and consequently his health. In an ideal world every doctor besides treating a patient would also love him. In this text, there will be examined two fundamental ethical imperatives that can be applied in the doctor – patient relationship. On the one hand the position, do not do unto others as you would not like to do unto you, on the other hand the positive formulation of that sentence which is, do to others whatever you would like them to do to you. The first of those two positions can be found in the ancient oath of Hippocrates, whereas the second position is the basis of the Golden Rule of Christian ethics. These two ethical imperatives will be examined in the context of modern bioethics as well, since the benefit of the patient is the major concern of two of its basic principles, namely the principle of beneficence and that of non-maleficence. The oath of Hippocrates moves in the realm of the moral idea that you should not do to others what you do not want to be done to yourself. The above position is based on the affirmative propositions that are imprinted within the oath. On the other hand, the Golden Rule of Christian ethics consists of a positive exhortation, to do to the other what you would like to happen to you. Each Christian is called to love his fellowman as he loves himself, since the supreme good in Christian morality is the love of God and fellowman that fulfills the purpose of man’s existence, which is the communion with God. Both positions examined in the text have relevant content, aiming at the benefit of the patient, the patients good, either by a direct positive obligation, or by preventing the doctor from harming the patient.
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The Ethnoreligious World, National Security, and the Social Sciences explores the intricate relationship between ethno-religious dynamics, national security concerns, and the field of social sciences in contemporary society. This multifaceted discussion emphasizes the critical importance of maintaining ethno-religious harmony for the sake of social stability and national security. Additionally, it underscores the pivotal role played by social sciences in comprehending the origins of conflicts and their prevention. One specific subtheme, „The Role of Media and Information Technologies in Shaping Ethnic and Religious Perceptions and Conflicts“, delves into the impact of modern media and information technologies on the formation of ethnic and religious perceptions, as well as their potential to fuel or mitigate conflicts. This subtheme underscores the significance of analyzing how media and technology influence the ways in which people perceive and interact with diverse ethnic and religious groups, and how these influences can have profound implications for ethno-religious peace and national security. It also highlights the essential role of social sciences in studying and addressing these complex dynamics.
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Napoleon’s conquests tailored a new map of Europe, and after his defeat a new European order had to be created. This was achieved at the Congress of Vienna, which lasted from September 1814 to June 1815. It was attended by as many as 64 delegations from various European countries, led mostly by foreign ministers. The most prominent participants were the foreign ministers of the European superpowers of Great Britain, Prussia, France, and the Habsburg Monarchy, as well as the Russian Minister of State. One of the key figures guiding the decisions of the Congress was the Austrian Minister of Foreign Affairs, Prince Klemens Lothar Wenzel Metternich. The main goals of the Congress were to restore rulers and states on the principle of legitimacy where possible, rewarding the victors, and to ensure peace. All states that had contributed to Napoleon’s final defeat made territorial gains. At the Congress of Vienna, the Habsburg Monarchy (Austrian Empire) confirmed its rule over the Lombard-Venetian Kingdom, and the Habsburg dynasty maintained its influence in other Italian states through its side branches. Dalmatia and the Croatian regions south of the Sava, and the Slovene provinces that had been under Napoleon’s rule, were restored to the Monarchy.
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Od druhé poloviny 15. století se lidé v Africe, Americe, Indii, Japonsku, Číně i v Tichomoří stále častěji setkávali s evropskými objeviteli, obchodníky, vojáky KONTEXT: i misionáři. V 16.–18. století se v této souvislosti odehrávala intenzivní kulturní výměna mezi křesťanským evropským světem a domorodými, zcela odlišnými kulturami různých kontinentů. Křesťanské misie představovaly v tomto procesu jeden z činitelů zásadní proměny křesťanské společnosti a kultury evropského Západu, stejně jako společností, které se s Evropany setkávaly. Téma raněnovověkých misií se pojí nejenom s nevědeckými dezinterpretacemi, ale také s odbornými kontroverzemi, jež pramení mj. z proměny nahlížení na dějiny mimoevropských civilizací. Historikové se postupně odklonili od evropocentrismu a začali v otázce zámořských objevů a kolonizace zohledňovat kromě klasického pohledu evropské historiografie (perspektiva „dobyvatelů“) také pohled potomků domorodců (perspektiva „podrobených“). Na povrch se také vynořily různé možnosti interpretace toho, co se v 15.–18. století odehrálo: V oblasti Střední a Jižní Ameriky to mohlo být na jedné straně rozšíření evropské křesťanské civilizace, jazyka a kulturních modelů, na straně druhé pak demografická a postupně i morální devastace populací původních obyvatel, mající drtivé následky do dnešní doby (viz například festival dokumentárních filmů Jeden svět o důsledku relativně nedávných křesťanských aktivit v Paraguayi: https://www.jedensvet.cz/archive2/rocnik/2021/44518-zbylo-nam-jen-slunce) . Je tedy užitečné pochopit tuto látku v historickém kontextu a zohlednit při tom pohled různých historických aktérů – dobyvatelů, misionářů, domorodců. To vše nám může pomoci porozumět nejenom událostem minulým, ale i tomu, co se na mnoha místech světa děje dnes.
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In the literature, there are several definitions of the psychology of religion, which shows us a permanent concern about it, even an attempt to define its object of study. Thus, some of them define the psychology of religion as the science of the soul, the psychic, which studies the connection between man and God or Transcendent, with the emphasis on the relationship between man and God. This study has an exploratory purpose, to identify the significance of religious behavior in our lives. It was conducted following a seminar with a group of students of the Faculty of Orthodox Theology, Cluj-Napoca, within the optional course of the pedagogical module: Elements of religious psychology. The students were asked to define the concept of religious behavior, a definition accompanied by examples of behaviors practiced in everyday life, as well as to identify the role of these behaviors in everyone's life. What significance does religious behavior have for modern man? and What is the role of religious behavior in the life of modern man? The perspectives from which religious behavior was tracked were discussed in advance: Religious behavior as a way of behavior of a person, religious behavior manifested as a series of attitudes towards God, as an external manifestation of faith, religious behavior manifested as a series of attitudes related to religious worship, the Church, religious behavior as a set of ritual actions, as external manifestations of faith. Following the analysis and evaluation of the students' research, the conclusions were as follows: Religious behavior becomes the outward manifestation of inner experiences in a different kind of reality, which presupposes the relationship with the divine. The roles of religious behaviors, which derive from man's connection with God, are the development of a sense of belonging, the improvement of self-image, a good relationship with oneself, the identification of the meaning of one's own life, the development of spiritual life and, last but not least, a therapeutic role.
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