The book of Job presents a unique and detailed contrastive study of two fundamental and fundamentally opposed religious personae: Job, on the one hand, and the collective image of his friends on the other. It is a normative dispute about the religion’s most basic norm of disposition. How is one to respond to inexplicable disaster when one believes one is blameless? What is the religiously appropriate response to catastrophe? To confront God’s judgment as did Job, or to submissively surrender to it, as his four friends insist he should? Is one supposed to question divine justice when deemed to be wanting, as did Job, or to suppress any thought to the contrary and deem it to be just, come what may? Rather than expound (once again) upon the theological implications of the Job dispute, this paper focuses on its theological-political dimensions, and its looming and vivid, yet largely overlooked presence in the Hebrew Bible’s master narrative; and more specifically, on the marked, if inevitable antinomian nature of the Jobian side to the divide.

Since the turn of the millennium, many individuals and groups, including Diane Moore (2007), Stephen Prothero (2007), the American Academy of Religion (2010), and The National Council for the Social Studies (2014, 2017, 2021), have advocated for better religious literacy education (RLE) in K-12 curriculum and public schools. Despite these calls, RLE has yet to make significant inroads in K-12 curriculum and public schools. This paper aims to define religious literacy and RLE, provide current rationales for its inclusion in K-12 curriculum and public schools, identify barriers to RLE, and explore the potential of global competence in promoting RLE.

A traditionally salient topic of empirical investigation in the sociology of religion, this paper seeks to offer a recent investigation into the intergenerational transmission of religion and the parental forms of religious engagement that predict adult engagement with religion. The study of this paper explores the intergenerational transmission of religion, focusing on the parental forms of religious identity and engagement that influence religious identity, beliefs, and practices in adulthood. By analyzing the 2018 GSS dataset in the United States with multiple regression analyses, I find strong parental and childhood influences on adult religiosity, religious service attendance, and belief in God. Indeed, this engagement often mirrors parental engagement for these variables. However, while paternal religious identity often predicts these religious variables, I find that the religious identity and engagement of parents generally does not predict religious identity in adulthood. Ultimately, while these results generally show strong predictive mechanisms of intergenerational transmission, they also illustrate that these relationships are variably dependent on the form of parental and adult religious engagement and which parent participates or is associated with that engagement.

Women serve in diverse roles in the 21st century militaries of the world. They are no longer banned exclusively from combat. The presence of women on the battlefield has raised religious arguments and considerations. What role do religious arguments play in the discussion regarding women’s military service? The current paper examines this question in the context of the Israel Defense Forces (IDF): a conscription-based military that conscripts both men and women, religious and secular, for both combat and non-combat postings. Using the case of the pilot program in the IDF attempting to integrate women in the Israeli tank corps, the paper argues that religious considerations serve the same purpose as functional considerations and can be amplified or lessened, as needed.

Religious and spiritual struggles are typically assessed by self-report scales using closed-ended items, yet nascent research suggests that using open-ended items may complement and advance assessment. In the current study, undergraduate participants (N = 976) completed open-ended descriptions of their religious and spiritual struggles, the Religious and Spiritual Struggles Scale (RSS), and a standardized measures of religious belief salience. Qualitative coding showed that the themes emerging from open-ended descriptions generally fell within the broad domains of the RSS though some descriptions reflected more contextualized struggles. Scores derived from the open-ended responses to assess RSS domains achieved evidence of reliability as well as convergent and discriminant validity with the RSS . Correlations revealed a mix of similar and divergent associations between methods of assessing religious and spiritual struggles and religious belief salience. Open-ended descriptions of religious and spiritual struggles may yield reliable and valid information that is related to but distinct from assessments relying on closed-ended items.

Trust is a cornerstone for fostering positive social interactions and catalyzing a thriving economy. Various demographic and cultural determinants shape the levels of trust among individuals and communities, thereby influencing the overall trust landscape within a population. Nigeria, characterized by its rich tapestry of ethnicities, religious diversity, and ongoing inter-ethnic tensions, offers a unique lens through which to explore the dynamics of generalized trust in a multifaceted social setting.This study delves into the interplay between generalized trust, religious affiliations, and ethnic backgrounds within the Nigerian context. Utilizing data from the most recent wave of the World Values Survey (WVS) conducted in 2012, which encompassed 1,759 participants, we scrutinized the religious and ethnic variables correlated with generalized trust levels, while controlling for other pertinent factors. Our findings reveal that both group membership and cultural traits are significantly linked to levels of generalized trust. By unpacking the variables that shape social trust, this study contributes valuable insights into the complex social fabric of multicultural societies.

This paper will argue that memory from early childhood underlies many practices and beliefs that we commonly refer to as “religious”. The consciousness of young children does not yet have certain features that characterizes adult consciousness. This paper will concentrate on four of these: (I) a reality that is recognizable; (II) a sense of temporal duration; (III) a sense of self; (IV) an experience of the world that is deeply affected by our acquaintance with (a) language. Absence of these features presumably characterizes the consciousness of infants. It also often characterizes mystical experiences. The paper will argue that the human tendency to engage in so-called religious practices and beliefs makes most sense on the assumption that adults somehow preserve the memory of their state of being in childhood.

Urban beggars are social problems that are related to the poverty of citizen. In Denpasar City Bali Province, particularly in West Denpasar District, the beggars have specificity in activities of begging. Studies in this article demonstrate their specificity begging activity which can be evaluated from the spatial movement of beggars based on the place, time and the distance. Through the method of grounded research with qualitative analysis showed that: (1) the beggars have permanent objects to visit, which consist of shops, settlement and places of worship of the Muslim community, (2) begging activities performed every Friday for 6 hours from 08.00 to at 14.00, and (3) beggars not only walking, but also using public transportation to visiting the object that is relatively far from beggars lane. The findings of this study reinforces that begging has become a profession that is conducted in a structured and well-organized.

Transmission of values and religious concepts to children is one of the most important issues in the third millennium and it has drawn varied and different views among experts and scholars in the world. Research specialized in religious literature for children and adolescents create new capacities in the presentation of religious concepts to the group. Plans have been considered to transfer values and religious concepts in the curricula of primary school children in the group in Iran. It is one of the topics that the authors note to the introduction of the minutiae of religion in the first three elementary grades. In this study, the collection and analysis methods providing content related to the minutiae of religion in reading books the first till third sections of the years 2013-2015. In addition, the plan includes aspects of other branches of religion in these books on information collected from text books that collected and classified. The result is that "definitely good and forbidding the evil" and "prayer" have the highest frequency of applications in the selected books. Further branches made of branches of religion in these books, represents the values of religious, moral and social as well.

This article presents the study of religious pluralism and decolonization of Indian mind in Russia. The paper analyzes the investigation results concerning psychological features of modern Indian students from universities in Russia and India. For measuring of connection between religious pluralism and decolonization of Indian mind we made socio-psychological investigation of Indian students. We made 254 semi-structured interview with Indian students who are studying in Russia and India. According to the result of investigation that decolonization of Indian mind is connected with the level of religious pluralism. Among the values principles of religious pluralism get more significance and importance in decolonizing mind of Indian students.

(1) Background: Obsessive-Compulsive Disorder (OCD) is a psychiatric disorder with poorly detailed subtypes/dimensions, such as religious OCD (ROCD). To date, little is known about ROCD characteristics. This work aimed to describe the sociodemographic and clinical characteristics, as well as the religiosity and spirituality among Lebanese Muslim citizens diagnosed with OCD and exhibiting religious symptoms. (2) Methods: Outpatients were enrolled according to the following inclusion criteria: 18 years of age or above, diagnosis of OCD, presence of religious symptoms, and ability to read and understand the questionnaire. Exclusion criteria were as follows: other psychiatric disorders, and cognitive or physical impairments preventing participation. They filled in a questionnaire including the 25-item Arabic Scale of Obsessions and Compulsions (10 questions addressing obsessions, 10 questions addressing compulsions and five filler items, all of which rated on a 4–point Likert scale; higher total scores indicating increasing severity), the 26-item Spiritual Involvement and Beliefs Scale (rated on a 5-point Likert scale; higher scores indicating higher spirituality), and questions assessing the sociodemographic, clinical, and religiosity variables. (3) Results: Fifty adults (62% females, 52% aged between 18-29 years) completed the study. They had mild (26%), moderate (48%) and severe (26%) OCD symptoms. The majority had a family history of psychiatric disorders (48% OCD) and reported traumatic life events (58%). The majority attended religious school at least at one point in their life and described moderate to very high degree of self-religiosity and parental religiosity. Group comparisons (patients with mild vs. moderate vs. severe OCD symptoms) showed significant differences with regards to family history of psychiatric disorders (p=0.043), frequency of self-questioning if praying correctly (p=0.005), higher rating of partial ablution repetition (p=0.006), and frequency of partial ablution repetitions (p=0.041). No significant groups differences were noted with regards to sociodemographic or spirituality outcomes (4) Conclusion: Some religiosity variables (thoughts and practices) seem to be associated with OCD severity. The current results support the need for further research pertaining to ROCD.

The different technical and legal tools intended for heritage protection have introduced the novel possibility of enjoying important monumental complexes. The divergence lies in the artistic contexts in which, due to the genesis of their programmatic typology, they require residential uses, as is the case of monasteries. This article collects the results of a long-span research, whose main objective has been to find a tool that could allow us to measure different indicators on a continuous basis in which both the protection of the elements, and the capacity for habitation, are safeguarded. To this aim we have set in context the research at the Monastery of Santa Clara de la Columna in Belalcázar (Córdoba), a location with the highest possible heritage protection of Spanish ranking which, in turn, accommodates a religious community. The results have allowed us to design innovative parameters for habitation, within a protected and endangered heritage context.

This study explores religious diversity in Romania and how the trends of indices of religious fractionalization and polarization manifest at the county level in the post-communist period. The county is selected as the relevant level for analysis due to its spatial confessional dynamics being more clearly visible. Recent studies have revealed that erosion of diversity represents an important aspect for any country and needs to be considered as an important aspect of democracy. This paper highlights that religious polarization and fractionalization in Romania has been generally maintained, although the regions of Transylvania, Banat, Dobrogea and Western Moldova remain areas where there are different confessions. Besides the general aspect of religion diversity depending the ethnic trends, there is a rise of Pentecostals and Baptists at the county level. This aspect can inform policymakers to create new institutions for dialogue between majority Orthodox communities and Protestants so that potential conflicts do not appear between the Orthodox and emerging religious communities, but also to ensure objective, cultural, religious coherence.

Ethical behaviour tends to lead to welfare consideration of animals, but much less so for invertebrates. Indigenous tradition often valued all animals having an important role in the life on the planet, a practical application of modern ecology. The Judaeo-Christian-Islamic tradition postulated ‘man’ as having dominion over all the earth, resulting in anthropocentrism and careless practices. In contrast, the Buddhist/Hindu beliefs in rebirth leads to ahisma or doing no harm. In the face of capitalist systems, practice does not necessarily follow these beliefs, especially in the ‘shepherding’ of domestic animals. Only the Jainist beliefs value the lives of all invertebrates. Philosophers are often divorced from the physiological reality of the animals they muse about and science’s traditions of objectivity and the simplest possible explanation of behaviour led to ignorance of invertebrates’ abilities. With the new information about sentience in some of these animals, moral standing and welfare consideration has sometimes been extended to invertebrates, but we have a long distance to go to consider recognition and care of all these 97% of the animals on the planet.

Just when Catholic school Religious Education (RE) needs to be more outwardly focused on the contemporary search for meaning, its discourse has ‘drifted’ almost so exclusively into ecclesiastical terminology that its value as a spiritual/moral subject is being eroded –creating an ever widening discontinuity with classroom realities and young people’s spirituality. Religious educators’ perceptions of this problem, labelled as ‘ecclesiastical drift’, were investigated. While ecclesiastical terms were respected, issues related to their excessive usage were identified. By contrast, the unanimous, positive endorsement of educational terms raises the question why such language is largely missing from many Catholic accounts of RE.

This article presents an overview of the philosophical and theoretical foundations of the Family Resilience, The Resiliency Model of Family Stress, the Adjustment, and Adaptation Model in families caring for the elderly, The Concept of Religious Coping and its application in order to strengthen family resilience. It is based on the phenomenon the increasing elderly population worldwide has become a global problem, along with the fact that the extension of life expectancy in a person is also accompanied by a decrease in function due to degenerative processes, that require complex health care services. So far, the family is still the primary care setting of choice in the care of the elderly. However, as an informal caregiver, the family also has many limitations that cause the burden of caring for the elderly to become a source of stress in itself. Hence, it impacts the quality of care and the quality of life of the elderly themselves. Meanwhile, from various sources, it is known that religious coping is one of the sources of overcoming stress. So that a strategy is needed to strengthen family resilience in accepting the responsibility of health care for the elderly with a religious coping approach.

Although economic uncertainty and social media use are recognized as having a significant impact on religiosity, their role in religiosity has yet to be extensively examined in developing countries. This study explored the effects of economic uncertainty and social media use on religiosity in the Chinese context. By analyzing the publicly available data from the Chinese General Social Survey and World Values Survey, the findings showed that economic uncertainty significantly increased people's religious beliefs, while social media use had no significant impact on religious beliefs. Furthermore, social media use did not significantly moderate the relationship between economic uncertainty and religious belief. In contrast, educational level positively moderated the relationship between economic uncertainty and religious belief. These findings differ in part from the results of previous studies, presenting new evidence for theoretical integration in the field and revealing potential group differences in the strength of the relationship between economic uncertainty and religious belief.

The Anthropocene epoch marks a critical phase in the history of humanity, where anthropogenic activities have significantly impacted our planet. Along the unpreceedendent ecological crises, the Anthropocene worldview has raised existential questions with a cultural and ethical discourse that recognises intrinsic value and calls for more responsible sustainable living. To address these challenges collectively, a broader perspective is required, guided by a unified sense of purpose towards personal and planetary health. In this context, the role of religious leaders in shaping the social and environmental worldviews of their followers cannot be underestimated. Religious teachings provide a moral framework for promoting climate action, global ethics, indigenous people, peace, and justice, and many other aspects of planetary health. By assessing the global ecological crises through the lens of Islam; Religion of Nature, or Din al-Fitra, and its environmental teachings across all realms, we can gain insights into humanity’s connection to the fabric of creation and its interaction with this world. These value-leden principles are integrated with accountability; thus, the role of Muslim religious leaders considering the planetary-scale threats warrant further elucidation; recognizing that many other faiths and faith leaders can similarly contribute together for common good.

Philip Phenix’s (1964) book Realms of meaning started the ever growing movement concerned with how school education might help young people in their search for meaning in times of rapid social change. Today, in globalised, digital, secularised, de-traditionalised culture, the importance and urgency of this role have never been greater. Cultural change has accelerated exponentially, and for many – including students in religious/Catholic schools – traditional religious sources of meaning are no longer prominent or plausible reference points. Catholic schools, whether independent or semi-state institutions because of government funding, can make a valuable contribution young people’s spiritual/moral education, no matter what their level of religious affiliation or practice. This article argues that such a contribution requires change to the discourse or narrative of Catholic school Religious Education, with corresponding adjustments to content and pedagogy. Its present trajectory, which is excessively concerned with promoting a Catholic identity in students, needs to be modified. Both the religious and non-religious students, especially in the senior classes, would derive greater spiritual and religious benefit from the inclusion of more life-relevant and issue-related content, together with a critical, research-oriented pedagogy. Such an approach proposes that the Catholic Church’s schools should offer unconditionally a meaningful spiritual/moral education that is relevant to all students, rather than a traditional one which seemed to presume that all students are, or should be practising Catholics. This does not minimise attention to the Catholic tradition, but it allows for a study of how people negotiate the task of constructing meaning and values in a complex culture. The article also looks at the ‘headwinds’ that hinder the implementation of this approach. The article is focused specifically on the Australian context where Catholic schools are semi-state institutions because they are funded by both state and federal governments. The issues are still likely to be pertinent to Catholic education in other countries, while taking into account significant contextual differences.

Post-Shoah Christology is embedded in the unique relationship of Jews and Christians, especially Jesus’ Jewishness and the Jewish roots of Christianity, as well as Christian moral failures towards Jews before and during the Shoah. Essential for contemporary Christianity, a vibrant post-Shoah Christology confronts three main challenges, each demanding a different response. The first challenge is the reality that soon there will be no more first-generation witnesses to the Final Solution. Such is an inevitable challenge that has to be faced and prepared for. Religious pluralism is the second challenge, and includes a number of related threads, yet should ultimately be embraced. The third challenge is the (inevitable?) loss of memory, passion, and urgency, a willful forgetfulness by Christians towards the importance of the Jewish-Christian relationship, and especially, Christian failure in the Shoah. This challenge demands robust refutation and ongoing struggle. Before addressing these challenges, I will first further define and highlight the need for a post-Shoah Christology and will conclude this article with three general and three concrete hopes for a viable post-Shoah Christology.

This article describes the leadership and organizational elements that have made the Seven Mountains Mandate (7MM), a very adaptable, simple to explain, and feasible to implement message and portable practice, which can start at a local level to be expanded progressively to regional and national dimensions, one of the main doctrines of the Apostolic Restoration Movement (ARM). A new classification of apostolic networks is proposed in this article and a partial map of some of the networks that participate in the expansion of the 7MM is presented. Additionally, by using definitions from network leadership theory, it is shown how different types of leaders that function as horizontal connectors in apostolic networks, such as conveners, catalysts, mobilizers, facilitators, weavers, provocateurs, illuminators, hosts, and curators contribute to the diffusion of the 7MM by promoting its global widening, deepening, and lengthening (WDL). The article first describes the evolution of the church from denominations to networks, and how the ARM adopted the network organizational structure that serves as a channel for the diffusion of the 7MM. Cases from the USA, Guatemala, Zambia, and Venezuela are used as examples to demonstrate how the 7MM expansion or widening (W), its contextualization and adaption or deepening (D), and its sustainability, reproduction, and evolution, or lengthening (L), occur globally based on the network nature of the ARM and the network leadership enacted in the process.

In this article, we consider the relationship between the brain and the immune system in the context of the Orch OR (Orchestrated Objective Reduction) theory of consciousness. Orch OR is a theory that postulates that consciousness arises from quantum computations occurring inside microtubules. The immune system is capable of acquiring, learning, and remembering information, thus showing all the attributes of natural intelligence. We argue that the immune system also has the attribute of consciousness and can gain access to an amount of information greater than what is accessible to the brain since it is not constrained by brain's reducing valve that is responsible for cognitive bottlenecks. We also describe the role of meditation and religious chanting in affecting the brain and immune system. We speculate that some effects of religious chanting on the immune system may not be mediated by the brain. Finally, we examine the role of the immune system in connecting with the consciousness embedded in the universe.

The study delves into the multifaceted landscape of human-macaque conflict within temple ecosystems, with a specific focus on Bonnet Macaques. In the context of intertwined religious, cultural, and social values, understanding public attitudes towards these commensal species becomes pivotal. The research aims to decipher the socio-economic factors that shape perceptions of human-monkey conflict within temples and to explore public attitudes within sacred groves. To achieve these objectives, a comprehensive questionnaire was administered through household interviews to 100 residents living within both a 1 sq. km and a 2 sq. km radius of the study area, ensuring direct participant interaction. The survey, taking approximately 40 minutes per participant, examined six variables, including occupation, religion, and annual income. The data collected was analysed using SPSS ver. 24 software, employing the chi-square test of independence to explore associations between categorical variables. The findings revealed that occupation and religion emerged as influential factors in shaping perceptions of Bonnet Macaques as problematic. While annual income hinted at significance, age, education, and knowledge of Kysannur Forest Disease (KFD) did not significantly impact Bonnet Macaque perception. Interestingly, age emerged as a significant factor influencing the perception of the monkeys' religious significance, whereas only education and religious affiliation impacted feeding practices towards the monkeys. Surprisingly, other demographic variables such as age, gender, occupation, and income showed no significant influence on monkey feeding practices. These results underscore the intricate interplay of socioeconomic, cultural, and religious factors in shaping public attitudes and behaviours towards Bonnet Macaques. The study further sheds light on the impact of education and religious affiliation on feeding practices, emphasizing the need for nuanced conservation strategies. Recognizing these complexities is crucial for developing culturally sensitive conservation efforts. By acknowledging the influential factors identified in this research, conservation strategies can be tailored to specific communities, fostering harmonious coexistence between humans and Bonnet Macaques in temple ecosystems. This nuanced approach ensures that conservation efforts are not only effective but also respectful of the diverse socio-cultural contexts within which they are implemented.

Each year in March, adherents of the Bahá’í faith abstain from eating and drinking from sunrise to sunset for 19 days. Thus, Bahá’í fasting (BF) can be considered as a form of daytime dry fasting. We tested if BF decreases energy expenditure after a meal and improves anthropometric measures, and systemic and tissue-level metabolic parameters. This was a self-controlled cohort study with 11 healthy men. We measured anthropometric parameters, metabolic markers in venous blood, and pre- and postprandial energy metabolism at systemic (indirect calorimetry) and tissue (adipose tissue and skeletal muscle microdialysis) level, both before and during BF. During BF, we found reduced body weight, body mass index, body fat and blood glucose. Postprandial increase in energy expenditure was lower, diet-induced thermogenesis tended to be lower. In adipose tissue, perfusion, glucose supply and lipolysis were increased. In skeletal muscle, tissue perfusion did not change. Glucose supply and lipolysis were decreased. Glucose oxidation was increased, indicating an improved insulin sensitivity. BF may be a promising approach to losing weight and improving metabolism and health. However, outside the context of religiously-motivated fasting, skipping a meal rather in the evening (dinner cancelling) might be recommended, as metabolism appears to be reduced in the evening.

Although the positive relationship between religion and environmental behavior is well-argued, empirical research about the relationship between religion and public pro-environmental behavior is relatively lacking. This paper aims to explore the group differences in the influence of religion on public pro-environmental behavior and the mediating role of environmental risk perception in religion and public pro-environmental behavior. Using the Chinese General Social Survey data in 2013 for empirical analysis, this study’s results show that there are group differences in the impact of religion on public pro-environmental behavior. Women with religious beliefs are more willing to engage in public pro-environmental behavior than those without religious beliefs. Religious believers over the age of 45 are more willing to participate in public pro-environmental behavior than those without religious beliefs. Political participants with religious beliefs are more willing to practice public pro-environmental behavior than those without religious beliefs. In addition, we found that environmental risk perception can act as partial mediation in religious and public pro-environmental behavior. In other words, religious beliefs are deeply embedded in local political and social culture. In order to correctly understand the relationship between religion and public pro-environmental behavior, it is necessary to consider religion in a specific cultural background.

This article aims to analyze music from a philosophical and theological perspective, using the principles of multi- and transdisciplinary methodology. After a brief introduction, which presents the main moments in the history of the musical phenomenon, a first chapter addresses the metaphysical dimension of music in classical composers. The second chapter shows the position of philosophers towards music, starting with Pythagoras and ending with Schopenhauer. The third chapter focuses on music theology in general, but also on the theology and metaphysics of music to the French philosopher of Romanian origin, Emil Cioran, who, after Augustin and Schopenhauer, wrote probably the deepest pages on the ontology of music. The last chapter refers to to the archetypal character of music.

Tombs and mausoleums as a cultural-religious heritage have a key role in attracting cultural tourists, as a result, they have been of great interest to researchers and academics in recent years. This paper argues the tomb of Sheikh Zahed Gilani, who was once a great mystic and is reputable due to his influence on the formation of the Safavid dynasty. Through a qualitative evaluation, this paper assesses the history, indigenous architecture, brick decorations and the significant geometry of Sheikh Zahed’ tomb. The results indicate that the dome has eight diverse geometric levels with dissimilar decorations, which is a unique design in the region. The paper also investigates the construction inscriptions and preservation projects to better comprehend the history of the tomb. Examination and understanding the characteristics of this monument alongside assessing the typology in comparison to other historical buildings can support the development of a local structure of the tomb as well as the geometric dome in similar climates.

Influenced by the pluralistic and open-minded cultural ideologies of shamanism, the rulers of the Mongol Yuan Dynasty emphasized the implementation of religious government policies with an emphasis on coexistence, adaptability, and pragmatism. The Mongol ruling elite formed alliances with religious factions in various regions and worked closely with local spiritual leaders. During the era of the Great Mongol State, Kublai Khan valued the wealth of the Han Chinese territories. To maintain the order of Mongol Yuan rule in northern China, he used Han Chinese Buddhism and other religious forces to balance and suppress Quanzhen Dao. As a result, Chinese Buddhism became increasingly politically influential in Mongolia. Using their religious identity and talent, Chinese Buddhist monks became active in Mongolia to regulate the political activities of the Han Chinese religious forces. This led to a shift in the religious landscape of northern China during the transition from the Jin to Yuan dynasties.

In history and the present, Buddhism holds an important position in the spiritual life of Vietnamese people. For about two thousand years of existence and development with the Vietnamese people, Buddhism has left many valuable (tangible and intangible) heritage, has contributed a significant part in creating the cultural values of the nation. This research focuses on analyzing how did Buddhism creates heritages, how that Buddhism religion heritage becomes the cultural heritage of the Vietnamese people, the values that Buddhism religious heritage contributed to the culture of Vietnam.

Cartoons in the era of digital media are among the most prevalent medium of entertainment for the children, parents also encourage them to view such contents to engage the children which make an area need to be explained exhaustively by adopting new approaches. There are lot of studies in the past conducted to explain the impacts of the cartoons on the children however, it is remarkable fact that there is lack of the studies in the literature which directly address the observation about the above mentioned impacts in view of the teacher’s. This study deals with the educational, emotional, behavioral and Religious etc. impacts of cartoons on kids in view of teachers of the primary schools as they are considered as the one who can observer these impacts in a profound way. of the of Multan. Different areas of impacts have been analyzed in this study by using survey technique and analysis is conducted and presented in the teacher’s views in this study to examine what they feel that how cartoons are effecting the personalities of the children.

At the entrance of some churches in Tuscany (Italy), the reproduction of an apparently undecipherable inscription can be found. At least from the 18^th century, this epigraphic puzzle has originated a debate on its interpretation. This study proposes a hypothesis based on the Latin alphabet used in texts contemporary to the churches where the inscription is reproduced and a possible interpretation of the message consistent with the official religious doctrine. The proposed deciphering is extended to the full text, including some signs that were previously considered as geometric forms or a specific elaboration of letters not attested in other contemporary documents.

The prerogative to narrate the experience of marginal identities, particularly ethno-religious ones, appeared only in the post-occupation era in Iraqi fiction. Traditionally, secular Iraqi discourse struggled to openly address “sectarianism” due to the prevalent notion that sectarian identities are mutually exclusive and oppositional to national identity. It is distinctly in post-2003 Iraq—more precisely, since the sectarian violence of 2006–2007 began to cut across class, civil society, and urban identities—that works which consciously refuse to depict normative Iraqi identities with their mainstream formulations become noticeable. We witness this development first in the Western diaspora, where Iraqi novels exhibit a fascination with the ethno-religious culture of the Iraqi margins or subalterns and impart a message of pluralistic secularism. This paper investigates the origins of the taboo that proscribed articulations of ethno-religious subjectivities in 20^th-century Iraqi fiction, and then culls examples of recent diasporic Iraqi novels in which these subjectivities are encoded and amplified in distinct ways. In the diasporic novel, I argue, modern Iraqi intellectuals attain the conceptual and political distance necessary for contending retrospectively with their formative socialization experiences in Iraq. Through a new medium of marginalization—the diasporic experience of the authors themselves—they are equipped with a newfound desire to unmask subcultures in Iraq and to write more effectively about marginal aspects of Iraqi identity inside and outside the country. These new diasporic writings showcase processes of ethnic and religious socialization in the Iraqi public sphere. The result is deconstruction of mainstream Iraqi identity narratives and instrumentalization of marginal identities in a nonviolent struggle against sectarian violence.

Intermittent religious fasting increases a risk of hypo- and hyperglycemia in individuals with diabetes, but its impact in those without diabetes is poorly investigated. The study aim was to examine the effects of religious Bahá'í fasting (BF) on glycemic control and variability and compare these effects with time-restricted eating (TRE). In a three-arm randomized controlled trial, 16 subjects without diabetes were assigned to a BF, 16:8 TRE or control group. Continuous glucose monitoring and food intake documentation was conducted before and during the 19 days of intervention, and 24-hour mean glucose, glycemic variability indices, and glucotypes were assessed. BF and TRE groups, but not the control group, markedly reduced the daily eating window while maintaining macronutrient composition. Only the BF group decreased caloric intake (-677.8 ± 357.6 kcal, p=0.013), body weight (-1.92 ± 0.95 kg, p=0.011) and BMI (-0.65 ± 0.28 kg, p=0.006). Higher maximum glucose values were observed during BF in the within-group (+1.41 ± 1.04, p=0.039) and between-group comparison (BF vs. Control: p= 0.010 and TRE vs. BF: p= 0.022). However, there were no alterations of 24-hour mean glucose, intra- and inter-day glycemic variability indices, or glucotypes in any group. Proportions of time above and below range (70-180mg/dl) and HbA1c values remained unchanged. BF and TRE do not exhibit negative effects on glycemic control and variability in subjects without diabetes.

Artificial Intelligence innovations, such as chatbots and specialized education suggestion tools, provide potential interactive and on-demand pedagogical engagement between non-Christians and Christians with Christianity. However, there is little empirical research on the readiness, acceptance, and adoption of A.I.'s involvement in religious education in a secular state, such as Vietnam. This research addresses the literature gap by providing an entrepreneurial analysis and customer perspectives on the ideas of A.I.'s involvement in religious education. Specifically, the study explores whether the Vietnamese across different ages and religious orientations accept and have enough skills to adopt A.I.'s religious education innovation. The interview sample is 32 participants, selected based on their religious orientation (Christians & Non-Christians) and age (Generation X, Generation Y & Generation Z). Most respondents are open to A.I. application in religious education except for the Church's personnel. However, only gen Z generations are fully prepared to adopt this innovation. Theoretically, the research customizes the Unified Theory of Acceptance and Use of Technology model into religious innovation context. Practically, this research acts as market research on the demand for A.I.'s religious innovation in Vietnam, an insight for future religious tech entrepreneurs.

Social network analysis is an essential means to uncover and examine infectious contact relations between individuals. This paper aims to investigate the spread of coronavirus disease (COVID-19) from international to the national level and find a few super spreaders which played a central role in the transmission of disease in India. Our network metrics calculated from 30 January to 6 April 2020 revealed that the maximum numbers of connections were established from Dubai (degree-144) and UK (degree-64). These two countries played a crucial role in diffusing the disease in Indian states. The eigenvector centrality of Dubai is found to be the highest, and this marked it the most influential node. However, based on the modularity class, we found that the different clusters were formed across Indian states which demonstrated the forming of a multi-layered social network structure.A significant increase in the confirmed cases was reported during the first lockdown 1.0 (22 March 2020) primarily attributed to a gathering in Delhi Religious Conference (DRC) known as Tabliqui Jamaat. As of 6 April 2020, the overall structure of the network has encompassed local transmission, and it was significantly seen in the states like Gujarat, Rajasthan, and Karnataka. An important conclusion drawn from the presented social network reveals that the COVID-19 spread till 6 April was mainly due to the local transmission across Indian states. The timely quarantine of infected cases in DRC has not led it to spread at the level of community transmission.

This research paper examines the role of the Muslim World League (MWL) as a soft power tool in serving Muslims globally. The study delves into the activities, strategies, and influences of the MWL, particularly in the past decade, from 2014 to 2024. Given the evolving dynamics of global geopolitics, the MWL's initiatives in fostering religious diplomacy, cultural exchange, and humanitarian efforts are critically analyzed. The Secretary General, Dr. Mohammad bin Abdulkarim Al-Issa, plays a pivotal role in shaping and advancing the organization's objectives internationally. Using a blend of descriptive and analytical methodologies, this paper investigates how the MWL leverages soft power to address issues faced by the Muslim community worldwide. The research also uncovers the interconnected factors influencing the effectiveness of the MWL's programs and policies. Through a comprehensive review of literature, examination of previous studies, and an analysis of the theoretical frameworks, this study identifies gaps and offers insights for future research. The findings contribute to a deeper understanding of the MWL's impact on global Muslim populations and the broader implications for international relations and soft power theory.

Acknowledging the diverse perceptions about science-religion relationships among learners who come from various religious environments may increase learners’ willingness to learn about evolution. This study is based on a zoology course designed for in-service teachers, which aimed to provide basic scientific knowledge about evolution using the Religious Cultural Competence in Evolution Education framework. The study explores whether learners who were resistant to evolution modify their attitudes and willingness to learn about it, and whether they develop respect toward learners who hold contradicting views. Using qualitative methods, the findings indicate that using the Religious Cultural Competence in Evolution Education framework increased some formerly "resistant" learners’ willingness to learn about evolution and include it in their own teaching, albeit in varying degrees and with various reservations. The learners appreciated the freedom to express their challenges concerning evolution learning or teaching and became more willing to respect opposing perspectives, even though not all the religious learners accepted evolution as an explanation for the development of organisms. This study has international implications for bridging the gap between science and religion, thus reducing resistance to learning and teaching about evolution.

Following the economic and political transformations after 1991, including the autonomy of the Kurdistan Region and the establishment of Iraq's new federal government in 2003, extensive construction, including mosques, has reshaped the region. This requires examinations of evolving architectural features in new mosques and questioning their alignment with religious and aesthetic design objectives. This research focuses on the transformative impact of modern architectural styles on mosque evolution in Sulaymaniyah Governorate. Acknowledging the interplay of cultural evolution, technology, and artistic innovation, the study employs an in-depth case study approach to analyze selected mosques in Sulaymaniyah Governorate that blend traditional Islamic architecture with modern design principles. This synthesis of traditional and modern elements raises questions about religious legitimacy, historical symbolism, and architecture's role in reflecting and shaping religious values. Using quantitative methods including indicator-based impact assessment, the study identifies modern architectural indicators, determines religious objectives of mosque design through Islamic legitimacy references, and analyzes the case study data. By employing person coefficient correlation, the research aims to identify the causal relationship between modern architectural indicators and achieved design objectives. The results reveal that the overall influence of the modern architecture style tends to be more negative on the evol¬ution of mosques.

Historically, the military and non-religious, sub-continent’s intellectual elite Muslim men crafted state ideologies before partition, by actively contributing to sociocultural constructs prevalent to this day, in service of colonial patriarchal concepts. The purpose of this ideological collaboration has been to mould a Pakistani cis-gendered female child primarily into the ideal “Pakistan-Muslim” bride for marriage, carried out through her family and society. This has shaped the lives of cis-gendered female children in Pakistan through coerced, gendered control, implemented as prescriptive societal norms. These norms are rooted in colonial, patriarchal ideologies and are functions of capital and coercion intentionally perpetuated to erase her pluralistic identity, reducing her to a central resource within a family unit. To the military concept of nationalism, her mind and her body symbolize the unification and centralization of a statist ideology. Thus, the military state plays an essential role in shaping her purpose around the concept of nationalism. The intellectual elite, via the state, uphold colonial, patriarchal ideologies, where the primary identity of a cis-gendered female child is actualized through her marriage. The cis-gendered female child’s life is a vehicle to unify the state’s two-fold “Pakistani-Muslim” agenda, by implementing a ‘singular statist narrative’. A narrative that attempts to resolve two major tensions: First, it seeks to wipe out the possibility of a nation connecting with and exploring its own immense, internal ethnocultural diversity. It does this by imposing an imagined “homogenous Muslim” identity — which doesn’t exist — and is instead imported from multiple countries to reinforce a ‘singular statist narrative’, Second, it aims to control the mixing of local, sociocultural narratives by bridging any disjuncture between them by labelling colonial institutional patriarchy concepts as inherently “Pakistani”; in service of its preferred ‘singular statist narrative’.