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InThe last days of its life, the 85th Congress gave its approval to the joint United States-Euratom research and power reactor program, in the legislation known as the Euratom Cooperation Act of 1958. This law provides that the United States will assist the European Atomic Community in attaining its goal of a total installed capacity of approximately 1 million kilowatts of electricity by December 31, 1963, by bringing into operation power plants using nuclear reactors. In addition, the legislation authorizes an initial appropriation of $3,000,000 for a cooperative research and development program, and provides for sale or lease to the Community of fissionable uranium 235 and one kilogram of plutonium. This law was implemented by the agreement for cooperation containing provisions for financing, which entered into force on February 18, 1959. This legislation marked the high point of American collaboration with the latest institution of the European Community. As such, it is a logical point of departure for recapitulating the current status of that Community and its relations with the United States.

The study of religious harmony is essential as religious sentiments often lead to conflict of tension. Not only in Indonesia, but also in other parts of the world, although social, political, economic factors are quite coloring, but religion cannot be denied its role in social conflict. This is meanly related to the lack of tolerance towards other faiths. Among the way to create religious harmony is to examine the framework of Islamic epistemology analysis on the basis of religious harmony. Islamic epistemology believes in the source of the truth of revelation, reason, empirical, and intuition. The methods and tools used in the search of truth are the guidance of revelation, reason, empirical, and intuition. The Theological basis examined in this study is derived from The Hadiths of The Prophet Muhammad that are relevant with religious harmony. This study is included in the literature study category with primary data taken from the books of hadiths and supported by secondary data from various books that examine the religious harmony. Islamic epistemology is used as an analytical blade of foundation for exploring sources of truth which are related to the foundations of religious harmony in the hadiths of the Prophet Muhammad which later expected to grow awareness to respect each other. This step is expected to be one of intersection that bridges the realization of religious harmony, especially in Indonesia.

Religion can heal, but it can hurt as well. This collection of essays addresses some key issues of religious stereotyping, prejudice, and discrimination, and considers a wide range of important topics which haunt our societies today. When stereotyping becomes the oxygen we inhale, when it is so important to us that we cannot see how we can survive without it - what can and should we do? Twenty-two scholars from Australia, Europe, the Middle East and North America explore the anatomy of various forms of stereotyping and ways to oppose them

Christian churches control substantial areas of land in Africa. While intensifying struggles over their holdings are partly due to the increased pressure on land in general, they also reflect transformations in the relations through which churches' claims to land are legitimized, the increased association of churches with business, and churches' unique positioning as both institutions and communities. This article presents the trajectory of relations between church, state and community in Uganda from the missionary acquisition of land in the colonial era to the unravelling of church landholding under Museveni. Drawing on long‐term ethnographic fieldwork, the authors argue that claims to church land in contemporary Uganda draw on: 1) notions of belonging to the land; 2) views about the nature of churches as communities; 3) discontent regarding whether customary land owners gave churches user rights or ownership; and 4) assessment of the churches' success in ensuring that the land works for the common good. The article develops a novel approach to analysing the changing meaning of the landholdings of religious institutions, thus extending ongoing discussions about land, politics, development and religion in Africa. ; peerReviewed

This book explores the scope and breadth of religious organizations in social work practice. It begins by tracing the origins of the social work profession back to the earliest civilizations and their religious traditions, establishing the precedent for a fruitful commingling of religion and social welfare. The contributors propose that religious/faith organizations can assume responsibilities for social welfare in the 21st century, using the Korean Church as one example of an effective provider of social services. A 12-step model for religious organizations to use to develop community action

The Nationalist movement was the crucible in which relations between Hindus and Muslims in British India took shape. It defined the period in which the concept of a monolithic "Muslim community" solidified and in which "Hindu" and "Muslim" interests were supposedly set in contrary positions. Any attempt to comment on the relationship between Hindus and Muslims in modern India has to take into account the history of communal relations in this period as the nationalist agitation against the British gathered force. Recently Ashutosh Varshney published a work on Hindus and Muslims in India, Ethnic Conflict and Civic Life, that offered new insights into the nature of communal relations in modern India (Varshney 2002). Varshney analysed Hindu-Muslim riots since 1947 and proposed a series of arguments to explain the reasons behind communal conflict in modern India. I do not intend to review his work, rather I want to test his hypothesis that strong civic linkages between Hindus and Muslims are the main barriers to communal conflict and provide the best processes for the mediation of such conflict when it occurs. Varshney examined a number of Indian cities for the period 1947-1990 and combined research on communal conflict during that period with forays into the histories of the various communities concerned to substantiate his claims. Varshney's conclusions are compelling, but he does concentrate on the present and recent past, at the expense of a more in-depth analysis of the history of the communities - especially the Muslim communities - he dealt with. By discounting history to the extent that he does he has missed arguments that would help substantiate his account of the present and explain more fully the root causes of communal discord rather than simply correlating current trends. For example, Varshney argues that "vigorous associational life" is a much more effective constraint on "the polarising strategies of political elites" and discounts the impact of "everyday forms of engagement" on lessening communal conflict (Varshney 2002: 4). There are two obvious problems with these assertions. One is that it is debateable if elites always have a free hand in shaping communal relations, viz. the ability of Jinnah to undermine regional governments in the Punjab and Bengal where there had been impressive attempts to construct inter-communal accords and political parties. Another problem with this assertion is that "everyday forms of engagement" in an historical context occur in different social and cultural environments and consequently vary enormously in strength and ability to bolster communal accord. In this paper I will take some of the themes raised by Varshney and apply them to the two Muslim communities with which I am familiar, and with whom Varshney does not deal. In the process I hope that I can use the discipline of history as a more efficient tool than Varshney does to explain the nature of communal relations and to emphasise that historical variations in Hindu-Muslim relations (particularly in the area of everyday engagement and civic interaction) provide clues to present variations in relations between the two communities.

Introduction --Christian perspectives --Liberal perspectives --Models of religion-state relations --Legal protection of religious freedom --Limits to religious freedom --Families, parents and children --Education --Medical treatment --Employment --Religious group autonomy --Religious expression.

A description of a graduate seminar course in police-community relations conducted at Southern Illinois U with a group of Memphis (Tenn) criminal justice employees. One course requirement was to complete a study of a Memphis neighborhood's history & economy, its relation to the city's political structure, & how these factors affected police-community relations. In addition, students were asked to draft a "fantastic community" plan in which they were to assume that unlimited resources were at their disposal to solve problems between the police & the community. The special object of the research was to discover in their neighborhood those historical & economic factors that predominate in determining the present problems or lack of problems in police-community relations. The project allowed the police to look deeply into the historical, economic, political, & social underpinnings of the neighborhood, to connect these to national trends, & thus to create links to current neighborhood problems. Interacting with neighborhood residents, showing them that the police are interested & actually producing something of value to themselves & to the neighborhood (ie, a community study), had a positive effect of improving relations between the two groups. 14 References. AA

The guidelines of the socio-political practices of the religious world of modern Russia are considered in the context of the tasks formulated in the National Security Strategy adopted in 2021. The author identifies the areas of security to which the religious community can make a serious contribution: human potential development; maintenance of civil peace and harmony in the country, development of mechanisms of interaction between the state and civil society; protection of traditional Russian spiritual and moral values, culture and historical memory. The problems of the activity of the religious world in these areas are presented, attention is focused on the formation of the civic identity of Russians within the framework of secular state-confessional relations.