Suchergebnisse

En Andalucía, parece darse una manifiesta disociación entre religión y comportamientos éticos y políticos. Siendo la autonomía que mayor confianza tiene en la Iglesia como institución, cuando fundamenta aspectos como la honradez o el mal, acude primariamente no a explicaciones religiosas sino humanistas; se manifiestan en contra de la prohibición de los anticonceptivos y, casi una mitad, favorable al aborto. En política mayoritariamente votan a un partido que mantiene teórica y prácticamente posiciones contrarias a las de una Iglesia a la que la mayoría de sus votantes dicen pertenecer. Y junto a estas opiniones y comportamientos, aparece el actual auge de celebraciones religiosas populares, que más parecen depender de la organización y comportamientos urbanos de la sociedad de masas que de un nuevo florecimiento del catolicismo entre los andaluces. ; In Andalusia (Spain), there seems to be an manifest dissociation between religion and ethical and political behavior. As the autonomic community with the most trust in the Church as institution, when fundamental aspects like "honesty" or "evil" are presented, they are associated primarily with humanist and not religious explanations; Andalusians are opposed to contraceptive prohibition, and nearly half are in favour of abortion. In politics, they largely vote for the party maintaining theoretical and practical positions against those of the Church, to which most of its voters say they belong. And along with these opinions and behaviors, there is a current flourish in popular religious celebrations, which perhaps depends more on urban organization and behavior in the society of the masses than on a new bloomimg of Catholicism among Andalusians. ; Grupo de Investigación Antropología y Filosofía (SEJ-126). Universidad de Granada

El presente artículo analiza en profundidad el contexto general en el que se encuentra la enseñanza de las religiones minoritarias en el Estado español. Centramos nuestra atención en el caso concreto de andalucía (extensible al caso español) y, en dos de las tres religiones que han firmado acuerdos de Cooperación con el Estado español: la evangélica y la islámica. El marco político y legislativo garantiza el derecho de los padres a que sus hijos reciban formación religiosa y moral, acorde a sus convicciones, en la escuela pública. Sin embargo, la puesta en práctica de los derechos de estos grupos, está siendo insignificante en una sociedad española cada vez más plural y multirreligiosa. ; This article analyzes in depth the general context of the teaching of the minority religions in the Spanish State. We focus on the specific case of andalusia (extensible to the Spanish case), and on two of the three religions that have signed Cooperation agreements with the Spanish State: the Evangelical and the Islamic religions. The legislative framework guarantees the parents the right to religious and moral education for their children, according to their beliefs, in public schools. However, putting these rights in practice is being insignificant in the more and more plural and multireligious Spanish society.

El pluralismo religioso en Andalucía se ha intensificado en los últimos años con motivo de los flujos migratorios que tienen como destino, definitivo o transitorio, esta comunidad autónoma. No obstante, este pluralismo no sólo es contribución del auge migratorio, sino también el resultado de la sinergia de diversos factores vinculados en su mayoría a la libertad religiosa en los marcos normativos estatal y autonómico. Un ejemplo de ello es la fe bahaí, cuya comunidad actual no se relaciona tanto con la llegada de bahaíes de otros estados, sino a sus propias dimensiones espiritual y organizativa, en la que encajan creyentes de perfiles muy diversos. Este texto pretende dar cuenta de cómo la fe bahaí está implantada en Andalucía. ; The religious pluralism in Andalusia has intensified in recent years because of the flow of immigration, both temporary and permanent into this region. However, this pluralism is not only a change from increased migration, but is also the result of different factors linked mostly to national or autonomic legislative framework of the religious freedom. An example is the Bahá'í Faith, in which the current community is not so much connected with the arrival of believers from other countries, but with its own spiritual and organizational aspects, into which believers with different profiles fit. This text tries to shed light on how Bahá'í faith was established in Andalusia. ; Grupo de Investigación Antropología y Filosofía (SEJ-126). Universidad de Granada

El presente artículo analiza en profundidad el contexto general en el que se encuentra la enseñanza de las religiones minoritarias en el Estado español. Centramos nuestra atención en el caso concreto de Andalucía (extensible al caso español) y, en dos de las tres religiones que han firmado acuerdos de Cooperación con el Estado español: la evangélica y la islámica. El marco político y legislativo garantiza el derecho de los padres a que sus hijos reciban formación religiosa y moral, acorde a sus convicciones, en la escuela pública. Sin embargo, la puesta en práctica de los derechos de estos grupos, está siendo insignificante en una sociedad española cada vez más plural y multirreligiosa. ; This article analyzes in depth the general context of the teaching of the minority religions in the Spanish State. We focus on the specific case of andalusia (extensible to the Spanish case), and on two of the three religions that have signed Cooperation agreements with the Spanish State: the Evangelical and the Islamic religions. The legislative framework guarantees the parents the right to religious and moral education for their children, according to their beliefs, in public schools. However, putting these rights in practice is being insignificant in the more and more plural and multireligious Spanish society.

In Islamic civilization history, Andalusia is an area located in Spain—the populous and the second largest island of seventeen areas forming Spain—whose capital city is Seville. Islam, historically, arrived at Andalusia during 711 under the commander Walid bin Abdul Malik from Umayyad dynasty in Damaskus. All of these because of the merit of Tarif bin Malik, Thariq bin Ziyad, Musa bin Nusair. After the conquest of Andalusia in Spain, Islamic administration was formed soon with various types of administrative formation. Ironically, however, Muslim community that had developed rapidly could be shoved aside by Christian empire so that the only thing left is historical ruins. From this historical phenomenon, political education that can be taken is that Muslim community should be united in a nation, brotherhood, and not be bewitched by profanity and power, which finally will cause disunity and destruction of religion and state.

In Islamic civilization history, Andalusia is an area located in Spain—the populous and the second largest island of seventeen areas forming Spain—whose capital city is Seville. Islam, historically, arrived at Andalusia during 711 under the commander Walid bin Abdul Malik from Umayyad dynasty in Damaskus. All of these because of the merit of Tarif bin Malik, Thariq bin Ziyad, Musa bin Nusair. After the conquest of Andalusia in Spain, Islamic administration was formed soon with various types of administrative formation. Ironically, however, Muslim community that had developed rapidly could be shoved aside by Christian empire so that the only thing left is historical ruins. From this historical phenomenon, political education that can be taken is that Muslim community should be united in a nation, brotherhood, and not be bewitched by profanity and power, which finally will cause disunity and destruction of religion and state.

How ethnic is "ethnic cleansing"? From Cyprus to Andalusia, Ireland to Bosnia, Pakistan to Palestine, Jack Goody finds religion -- inherently threatened by apostasy or conversion -- a stronger marker of communal conflict & mass expulsion than an ill-defined ethnicity. Adapted from the source document.

Hypothesis is that global philosophy was formed in Andalusia in late middle Ages due to specific social changes in Andalusia. Change in science and especially philosophy is based on social context. Social context is caused by a kind of population diversity which is a ready field for a certain type of philosophical thinking and generally causes general flow of philosophy. Formation of three-religious society was a new social context that required the development of philosophy. Philosophy, as a tool for the dialogue of nations, initially played a role in place where Muslim, Christian, Jewish nations settled next to each other, and at the same time, a constructive interaction between philosophers of three religions was formed. And Averroes (1198),his student Jewish Ibn Maimon(1204), and the Christian Aquinas (1274)are symbols of dialogue between religious .Development of interaction is such that theologians of three religions appeared and even bookes beyond thoughts of three religions was compiled.and Averroes spirit philosophy of medieval ,by announcing independence of reason from religion, provided capital for discussion and also Aquinas tried to show this unity of religions and intellect by writing book "Summa Theologica". This article shows constructive interaction of philosophy and change in a historical event in late middle Ages, which is always possible to useful. Research is based on a report by Ibn Khaldun who said: Philosophy is dead in West of Islamic territories by Arab demographic composition and has awakened in Europe and in Iran is alive because of efforts of Nasir al-Din al-Tus(1274).

This article analyzes acceptance of religious humor in Spanish media. Specifically, a comparison is made between the opinion of journalists and the general public in the four main regions in Spain (Catalonia, Andalusia, Madrid, and Basque Country). The study used both qualitative (in-depth interviews with journalists and focus groups with the public) and quantitative (surveys given to journalists and the general public) techniques. Results show differences between journalists and the general public on whether religion deserves special treatment, and on the legitimacy of an opinion that shows a lack of respect toward religion.

Andalusian civilization was formed by a combination of complex societies consisting of Arabs, Berbers, Goths, Israelis, Africans, and Salsabes. Logically it is difficult for multi-ethnic communities to coexist peacefully. This social mosaic is a challenge when Islam entered Andalusia. That is because Islam was born in the Arabian Peninsula which has a different culture from Andalusia. Based on the problem of how the influence of Islamic and Muslim tolerance on freedom of religion, culture and thought in Andalusia and through literature study with a historical approach; data collection (heuristic), verification, interpretation and historiography, the authors get the conclusion that cultural assimilation has interacted with tolerance as an influence of Islamic teachings. The influence is not only limited to the development of teachings, but the life of the Andalusian people. For example the birth of the Moor and Mozarabic groups, the development of linguistics and politics. Another indication is the attitude of the Andalusian community and especially Muslims who tolerate religious schools, sects that are different from Islam. Andalusian people lived side by side peacefully for centuries. Educated Jewish and Christian communities are satisfied with their situation under Islamic hegemony and its laws.

Andalusian civilization was formed by a combination of complex societies consisting of Arabs, Berbers, Goths, Israelis, Africans, and Salsabes. Logically it is difficult for multi-ethnic communities to coexist peacefully. This social mosaic is a challenge when Islam entered Andalusia. That is because Islam was born in the Arabian Peninsula which has a different culture from Andalusia. Based on the problem of how the influence of Islamic and Muslim tolerance on freedom of religion, culture and thought in Andalusia and through literature study with a historical approach; data collection (heuristic), verification, interpretation and historiography, the authors get the conclusion that cultural assimilation has interacted with tolerance as an influence of Islamic teachings. The influence is not only limited to the development of teachings, but the life of the Andalusian people. For example the birth of the Moor and Mozarabic groups, the development of linguistics and politics. Another indication is the attitude of the Andalusian community and especially Muslims who tolerate religious schools, sects that are different from Islam. Andalusian people lived side by side peacefully for centuries. Educated Jewish and Christian communities are satisfied with their situation under Islamic hegemony and its laws.