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Gagá constitutes a complex system of socio-religious relationships in the Dominican Republic, where percussion, dance, singing, beliefs, and rituals converge as a direct result of the cultural exchange between Haitian and Dominican communities. This article seeks to emphasize the distinct vocal techniques present in Dominican Gagá. The study was conducted through interpretative and technical analysis of traditional Gagá songs, along with a comparative examination of how these vocal resources were adapted in the composition "Oxumaré," a Gagá piece written by the artist and composer Xiomara Fortuna. [ABSTRACT FROM AUTHOR]

While many variables might influence an individual's willingness to express their faith in the workplace, the role of regional context has not been fully considered. The different geographical regions in the U.S. consist of unique demographics and cultures that could shape an individual's expression of faith at work. Moreover, these regional effects might be moderated by an individual's specific religious tradition. Using data from a survey of U.S. adults featuring oversamples of Jewish and Muslim individuals, we utilize two unique measures of religious expression—displaying/wearing religious items at work and talking about religion at work—to assess the roles of region and religious tradition in expression of faith at work. We find that regional cultures can sometimes override religious subcultures to determine if and how people express their religion in the workplace. We find that evangelical-conservative Christians are more likely than those following most other religious traditions to say that they talk about their faith at work, regardless of the region in which they reside. However, we also find that individuals in the South tend to be more likely to express their faith in the workplace independent of their religious tradition while evangelicals in the Northwest are less so. The findings have broader implications for subcultures related to religious pluralism in an increasingly diverse U.S. society. [ABSTRACT FROM AUTHOR]

A growing body of literature explores religious expression in workplaces, but comparatively little research examines how religious expression might be shaped by inequality in workplace status. We hypothesize that perceived work autonomy and socioeconomic status (SES) both function as mediating links between organizational status and religious expression. Drawing on a sample of employed adults from a nationally‐representative survey in the United States (n = 8611), we examine three modes of religious expression at work: displaying faith, feeling comfortable talking about faith, and expressing views when observing unfair work practices that conflict with faith. Results revealed that workers at the bottom of their organizations express their religiosity less than those at the top. Religious expression in the workplace is thus not simply a reflection of individual religiosity or religious identity, but also workplace power. Although perceived work autonomy mediated the relationship, SES buffered the relationship. Findings have important implications for workplace policy. [ABSTRACT FROM AUTHOR]

This research is motivated by the presence of the community tradition of Bulutellue, Sinjai, South Sulawesi which is inherited from generation to generation. This tradition is known as mappanre temme, which is a crowded event related to expressions of gratitude and joy by families because their children have successfully finished reading the Koran. The purpose of this study is to explain the position of the Koran in the socio-cultural space, the implementation and function of mappanre temme for the people of Bulutellue, Sinjai, South Sulawesi. The research method used is qualitative research using a religious anthropological approach. Data were collected through observation, interviews and documentation. The data that has been collected is then analyzed so that it has the ability to read the verses contained in the Koran. The results of the study indicate that in the Bulutellue Village community, the Koran is normatively interpreted as the word of God that gives instructions for the path of salvation in this world and in the hereafter. However, in terms of cultural reality, the Koran is interpreted as a special object that is sacred and contains supernatural powers so that it can be functioned as a repellent against evil, healing disease, and fertilizing plants. This function is a trigger to learn the Koran, and if you are successful in completing the Koran and have the skills to read it, the mappanre temme tradition is carried out as an expression of gratitude while maintaining social harmony and friendship between community members, village government officials, and religious officials, as well as maintain and strengthen the relationship between students and teachers of the Koran.

Taklim assembly Az-Zahra as an urban Sufism movement has become an interesting phenomenon, appearing amid the strengthening of the Islamism movement in Sukoharjo. Az-Zahra became a medium to express the moderate religion of Aswaja an-Nahdliyah. How is the religious expression developed by Az-Zahra. This study uses a sociological approach to religion that places religion as social behaviour. Descriptive qualitative research, collecting data through observation of Az-Zahra activities. In-depth interviews with leaders and congregations of Az-Zahra, and recorded documents regarding the history and activities of Az-Zahra. Data analysis using an interactive analysis model includes data reduction, data delivery, and conclusions. The presence of Az-Zahra in the public space of Sukoharjo as a cultural movement for the formation of religious discourse and preserving the traditions inherited by previous scholars. Az-Zahra develops the main values in the form of a religious pattern that is moderate, tolerant, respects plurality, and stays away from fanaticism. This value counters the narrative of the Islamism movement that carries the ideology of violence in Sukoharjo. Az-Zahra has an important role in empowering the congregation through various religious activities which are then transformed into the wider community. Az-Zahra carries moderate Islam that puts forward the principles of tawassuth, tawazun, and ta'adulas a friendly form of Islam that is typical of Nusantara Islam. [ABSTRACT FROM AUTHOR]

Currently, within feminist discourse, two major debates surrounding veiling or "purdah" take precedence, with one sect of feminist scholars identifying veils as oppressive and the other heralding veils as a source of agency as well as a freedom of choice. However, this dichotomy is not relevant to the Bangladeshi context and has given rise to a discrepancy between theoretical knowledge and real practice, urging further critical analysis of the changing role of veiling in the Global South generally and Bangladesh specifically, particularly among the youth and adolescent populations. Thus, this essay is based on the experience of teaching sociology in classes and interviewing university students who wear a veil at a Bangladeshi university. Increasing numbers of women, especially young women, can be seen wearing veils in Bangladesh, a drastic shift away from the decades following the nation's independence in 1971. Therefore, this essay will aim both to explore and to discuss reasons that incentivize young women, especially those who are studying, and to critique societal structures and phenomena (including religious behavior and gendered norms) regarding a different form of social attire. Thus, the research conducted was qualitative in nature, and the sample consisted of a select group of university students (using purposive sampling). Thirty-one in-depth interviews, case studies, and two focus group discussions were conducted. I note the ways in which patriarchy, capitalism, and globalization converge in the urban metropolitan setting of Dhaka, to encourage women across age and class divides to embrace religion as their dominant social identity over ethnic and national identities. Veiling in the context of Bangladesh is a complex multidimensional phenomenon; it is both an expression of religious piety and is deeply intertwined with issues of globalization, patriarchy, class, and feminine sexuality. Currently, within feminist discourse, two major debates surrounding veiling or purdah take precedence; with one sect of feminist scholars identifying veils as oppressive and the other heralding it as a source of agency as well as a freedom of choice. However, this dichotomy is not relevant to the Bangladeshi context, and has given rise to a discrepancy between theoretical knowledge and real practice; urging further critical analysis of the changing role of veiling in the Global South generally and Bangladesh specifically, particularly among the youth and adolescent populations. Thus, this paper, based on the experience of teaching sociology in class and interviewed university students who wear a veil. Increasing numbers of women, especially young women, can be seen wearing veils in Bangladesh, a drastic shift away from the decades following the nation's independence in 1971. Therefore, this essay will aim to both explore and discuss reasons that incentivize young women, especially those who are studying and critique societal structures and phenomena (including religious behavior and gendered norms) to a different form of social attire. Thus, the research conducted, in this case, was qualitative in nature and the sample consisted of a select group of university students (using purposive sampling). On the basis of 30 in-depth interviews, case studies and 02 focus group discussions have been conducted. Last but not least, I note the ways in which patriarchy, capitalism, and globalization converge in the urban metropolitan setting of Dhaka, to encourage women across age and class divides, to embrace religion as their dominant social identity over ethnic and national identities. It was concluded that the role of veiling in the context of Bangladesh, is a complex and multi- dimensional phenomenon; that is to say, it is not only an expression of religious piety but also deeply intertwined with issues of globalization, patriarchy, class, and feminine sexuality. [ABSTRACT FROM AUTHOR]

A number of religions mandate that members of that faith cover their hair and head. Depending on its nature, this head covering can interfere with the design and efficacy of protective head gear such as helmets. This is exacerbated in situations where religious mandates prevent the cutting of head hair, such as among Sikhs, as this adds to the volume to be covered by protective head gear. This paper provides an overview of the cultural mandate to wear turbans and how this meshes with the legal requirements to wear protective head gear during work and recreational pursuits. [ABSTRACT FROM AUTHOR]

This article focuses on examining how the religious expression of Indonesian millennial Muslims in the landscape of collective narcissism discourse in the present digital era. This study investigates the social media activities of NU and Muhammadiyah youth organizations, Pemuda Hijrah, Indonesia Tanpa Pacaran, and some of the Radical Groups like ISIS. This study employs discourse analysis with social psychology approach. The result of this research shows that the religious expression of millennial Muslims in Indonesia can be categorized into six types, namely: actual-modernist Islam, cultural-pluralist Islam, liberalist Islam, apathetic Islam, scriptural-fundamentalist Islam, and radical Islam. Whereas in the discourse of collective religious narcissism, based on several cases study show that mainstream Islamic organizations such as NU and Muhammadiyah, the activities can be categorized as positive collective religious narcissism. Meanwhile, Pemuda Hijrah and Indonesia Tanpa Pacaran are categorized as negative collective religious narcissism. This consideration resulted from their claim as of better than the other group. On the other hand, radical group activities such as ISIS is categorized as destructive collective religious narcissism because they claim rigidly and unequivocally accused others sinful, heretic, and astray and deserve to be banished. In other words, this is the phenomenon of religious expression, which ironically, belongs to acute destructive narcissism.

This research aimed to analyze Javanese religious expression which was realized in a form of kenduren tradition. The researcher used semiotics approach to interpret the symbols in kenduren tradition and expose integrative Islamic education in the tradition. The conclusion of the research was kenduren as one of the religious expressions for Javanese people. Through the tradition, the society integrated several Islamic teachings such as prayer, zikir, gratitude expression, silaturahim (maintain human relationship), and human equality. Therefore, the people involved in kenduren was expected to have a better attitude because they have implemented the value of Islamic teachings through the tradition.

Many psychological researchers have proven the deteriorating effects of the coronavirus disease 2019 (Covid-19) pandemic on public mental health. In Malaysia, various Covid-19 clusters were associated with religious gatherings. From a cultural psychology perspective, how ethno-religious groups respond to this crisis originating from their unique rationality and ecological systems. Therefore, this study aimed to explore the illness perceptions of major religious groups (Christian, Muslim, and Buddhist) in Malaysia toward the Covid-19 pandemic, their stress levels, and the relationship between illness perception, stress, and forms of religious expression during the lockdown period. Through an online survey method, 608 Malaysian religious believers were included in this mixed-method empirical study, which adapted standardized instruments [Duke University Religion Index (DUREL), Brief Illness Perception Questionnaire (BIPQ), and Perceived Stress Scale (PSS)]. Statistical analysis showed that all three groups reported moderate levels of stress in average without any significant difference after controlling for age. Both internal and external forms of religious expression had a significant negative relationship with stress levels. Personal control, comprehension, and emotions domains of illness perception accounted for a significant variance in the stress level. Furthermore, religious expression significantly moderated the relationship between some illness perception domains and stress. Qualitative coding revealed that most participants perceived human behavior and attitudes, sociopolitical, and sociological factors as causal factors to the current pandemic. These findings confirmed the relationship between religious expression, illness belief, and stress regulation during the pandemic lockdown. Incidental findings of age as a potential protective factor for Malaysian believers warrants further study. In the conclusion, implications for public health policymakers and religious communities on pandemic prevention and well-being promotion were discussed.

Many psychological researchers have proven the deteriorating effects of the coronavirus disease 2019 (Covid-19) pandemic on public mental health. In Malaysia, various Covid-19 clusters were associated with religious gatherings. From a cultural psychology perspective, how ethno-religious groups respond to this crisis originating from their unique rationality and ecological systems. Therefore, this study aimed to explore the illness perceptions of major religious groups (Christian, Muslim, and Buddhist) in Malaysia toward the Covid-19 pandemic, their stress levels, and the relationship between illness perception, stress, and forms of religious expression during the lockdown period. Through an online survey method, 608 Malaysian religious believers were included in this mixed-method empirical study, which adapted standardized instruments [Duke University Religion Index (DUREL), Brief Illness Perception Questionnaire (BIPQ), and Perceived Stress Scale (PSS)]. Statistical analysis showed that all three groups reported moderate levels of stress in average without any significant difference after controlling for age. Both internal and external forms of religious expression had a significant negative relationship with stress levels. Personal control, comprehension, and emotions domains of illness perception accounted for a significant variance in the stress level. Furthermore, religious expression significantly moderated the relationship between some illness perception domains and stress. Qualitative coding revealed that most participants perceived human behavior and attitudes, sociopolitical, and sociological factors as causal factors to the current pandemic. These findings confirmed the relationship between religious expression, illness belief, and stress regulation during the pandemic lockdown. Incidental findings of age as a potential protective factor for Malaysian believers warrants further study. In the conclusion, implications for public health policymakers and religious communities on pandemic prevention and well-being promotion were discussed. [ABSTRACT FROM AUTHOR]

To what extent might U.S. public schoolteachers be inclined to reject legal limitations placed on their personal religious expression at work? During school hours, they are required to present themselves as religiously neutral, as they are acting as agents of the state. Using data from an original survey of more than 5,000 public schoolteachers across the U.S., I analyze support for laws prohibiting three specific forms of religious expression in the classroom: leading group prayer, displaying religious material on classroom walls, and making assertions of religious "truth". Findings indicate that religious affiliation and religiosity outperform ideology as predictors of teachers' acceptance of limitations on their religious expression in the classroom. Thus, both "politics" and "religion" shape U.S. teachers' orientations toward personal religious freedom in the classroom - but "religion" matters slightly more. [ABSTRACT FROM AUTHOR]

This article elaborates Mountainous Islam in the Dieng Mountains. Today Dieng is a Muslim society. However the historical accounts about the way Islam entered Dieng are still debatable. It becomes more difficult since there is no any support data that is quite reliable. Based on oral history and Islamic phenomenon, there are three important finding showed. First, the history of Islam in the Dieng Mountains is provided clear information that Islam entered to the Dieng not merely by the acculturation process as commonly understood, but also colonialization. Second, the Islamic tradition in the Dieng Mountains is the result of the negotiation of Islamic traditions and Hindu-Buddhist that first grew in Dieng, and present traditions that come to the Dieng Mountains. Islam Dieng creatively adopts and adapts new traditions in line with the improvement of society’s economic condition. Third, Islamic expression displayed by the Dieng community is a portrait of a mountainous Islam that is adaptive, dynamic, and open to change. Their religious expression will continue to change along with the development of creativity that is influenced by economic development, educational attainment, their encounters with outsiders, and the natural vulnerabilities they face as people living in active and often life-threatening mountains. [Artikel ini menguraikan Islam Pegunungan di Dieng. Hari ini Dieng adalah sebuah masyarakat Muslim. Namun catatan sejarah tentang cara masuknya Islam Dieng masih diperdebatkan. Ini menjadi lebih sulit karena tidak ada data pendukung yang cukup andal. Berdasarkan sejarah lisan dan fenomena Islam, ada tiga temuan penting yang ditunjukkan. Pertama, sejarah Islam di Pegunungan Dieng memberikan informasi yang jelas bahwa Islam masuk ke Dieng tidak hanya dengan proses akulturasi seperti yang biasa dipahami, tapi juga kolonialisasi. Kedua, tradisi Islam di Pegunungan Dieng adalah hasil negosiasi tradisi Islam dan Hindu-Budha yang datang pertama kali ke Dieng. Islam Dieng secara kreatif mengadopsi dan menyesuaikan dengan dan menciptakan tradisi baru seiring dengan membaiknya kondisi ekonomi masyarakat. Ketiga, ekspresi Islam yang ditampilkan oleh masyarakat Dieng merupakan potret sebuah agama Islam pegunungan yang adaptif, dinamis, dan terbuka untuk berubah. Ekspresi religius mereka akan terus berubah seiring dengan perkembangan kreativitas yang dipengaruhi oleh pembangunan ekonomi, pencapaian pendidikan, perjumpaan mereka dengan orang luar, dan kerentanan alami yang mereka hadapi sebagai orang yang tinggal di pegunungan yang aktif dan sering mengancam jiwa.]

There are always debates on the freedom of expression in today’s modern world more so in response to issues like freedom of religion, religious expression, hate speech, inter-faith dialogues etc. In Malaysia, issues especially those concerning race and religion are considered sensitive and therefore pose as obstacles to the implementation of complete religious freedom. Great care is taken not to impinge on the religious sensitivities of the various groups. It is understood that no one including the media can carry articles that question the faith or ridicule the religion and culture of the people in the country. Given that Islam is the religion of the Federation, great care is taken not to publish articles that cast slur, intended or otherwise, on the religion or its adherents. All media, including those operated by the opposition, follow this policy. Thus, religious expression has always been monitored by the government in order to protect the racial harmony in the multiracial, multicultural and multi-religious society of Malaysia. And this protection is provided for in the Constitution. This paper looks into some important issues that has caused some concern recently such as the position of Islam and freedom of religion, use of religion in politics, religious expression in the media, use of the word Allah by Christians, the publication of the Bible in the Malay language and the controversy over the so called attempt by an opposition party to make Christianity the official religion of Malaysia. The paper explains how these issues have been tackled by the government and society.

Some researchers suggest that conflict is inherent in identity integration within LGBTQ individuals who are also religious. If so, this likely would be evident in the private religious activity of such individuals, such as prayer. The content of prayers submitted in a church with a predominately LGBTQ congregation are compared to prayers from a different church previously studied by ap Siôn (2007). Few significant differences were evident between the two samples and most of them could be explained by factors unrelated to sexuality. Also considered are specifically "gay issues" prevalent in the corpus of prayers. The results suggest that the notion that conflict infects the lives and psyches of LGBTQ people of faith may be overblown. [ABSTRACT FROM AUTHOR]

This article explores various ways in which the concept of truth is actually used across discursive boundaries separating common sense, science, mathematics, and religion. Although my overall approach is pragmatic, I argue that we also need to take some semantic restrictions into consideration. The main objective of the article is the issue of translating concepts of truth in various linguistic and cultural contexts without losing sight of the particular network of connotations. I come to the conclusion that with regard to a religious discourse, a translatable concept of truth typically enters the grammatical place of the subject rather than the predicate. From this position the discursive constraints of authority, authenticity and expressivity are held in check by an internal predetermination of the implied possibility of falsehood. Most of all, however, the article focuses on non-propositional aspects of a religious expression of truth, in which case the very distinction between true and false becomes patently irrelevant. [ABSTRACT FROM AUTHOR]

Aim. The aim of the research is to conÞ rm whether God's Not Dead 2 production is an adequate portrayal of religious liberty of school ofÞ cials in K-12 schools in the USA. The author limited the discussion to the essential problem questions inspired by the production, such as teachers' right to express their religious views both in a class discussion, and out-of-class informal exchange with students and fellow faculty members. Methods. The problem was discussed against the backdrop of selected legal and legislative acts that determine the scope of teachers' religious expression, such as selected courts' decisions, ofÞ cial federal guidelines issued by the Department of Education as well as the guides published by non-government organizations. The results of the Bible Literacy Project as well as interviews with school ofÞ cials were utilized to further verify the basic concepts of the research. The source texts were analysed using a close reading method. Results. The study seems to prove that the movie script is symptomatic of real-life scenarios teachers face in American schools in terms of their legal liability; however, due to the complexity of the legal system as well as the discrepancy between the lines of decisions reached in lower courts, it is difÞ cult to unambiguously assess the probability of the favorable outcome of the dispute. Conclusions. The teacher-related tensions between church and state may negatively impact classroom atmosphere, create the risk of jeopardizing the education of the youth on the rights of citizens, and enhance the trend to resort to homeschooling for religious reasons. [ABSTRACT FROM AUTHOR]

Athletes, particularly players in the National Football League, have repeatedly invoked God in order to glorify, praise, or even credit the divine with success on the field. This essay examines the ways in which different types of religious language used to bring God onto the gridiron are received and evaluated along racial lines. I seek to show that speech by athletes, in particular black football players, that communicates a God who is partisan and intervenes in action on the field is routinely dismissed by fellow players, the media, and religious authorities who favor a God who either intervenes softly and generally or is above the game altogether. I contend that a double standard is applied to this theological debate due to a disregard of historical African American theology and to hegemonic white evangelical norms that police such discourse.