• The Journal of Asian Finance, Economics and Business
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• v.4 no.4
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• pp.39-49
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• 2017

Religious intolerance has become a common feature of many countries in recent times. Studies have revealed a worldwide increase in government regulations and social hostilities against religious beliefs and practices. The stifling impact of both government and society on the market for religion, warrants closer scrutiny. This study examines the relationship between government regulations and social hostilities towards religious beliefs and practices, for the period of 2001-2011 for a sample of 45 European countries. The Generalized Method of Moments dynamic panel estimation technique is employed to analyze the micro panel dataset of 45 European countries, to establish the possible relationships that may exist between these variables. The theoretical framework for this study is based on the Religious Economies Theory and the Supply Side Theory of Religion. The results of this study show evidence of the positive relationship between government regulations and social hostility. Interestingly, the study also revealed that the impact of social hostility on the level of government restrictions is smaller in magnitude compared to the reverse impact of government restrictions on social hostilities, indicating the dangerous role played by governments in inciting social hostilities, when they regulate or restrict religious beliefs and practices.

• Asian Pacific Journal of Cancer Prevention
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• v.16 no.18
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• pp.8519-8524
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• 2016

After diagnosis of cancer, many patients show more inclination towards religion and religious activities. This qualitative study using semi-structured interviews explored the perspectives and experiences of 17 Iranian cancer patients and their families regarding the role of religion in their adaptation to cancer in one of the hospitals in Tehran and a charity institute. The content analysis identified two themes: "religious beliefs" (illness as God's will, being cured by God's will, belief in God's supportiveness, having faith in God as a relieving factor, and hope in divine healing) and "relationship with God during the illness." In general, relationship with God and religious beliefs had a positive effect on the patients adapting to their condition, without negative consequences such as stopping their treatment process and just waiting to be cured by God. Thus a strengthening of such beliefs, as a coping factor, could be recommended through religious counseling.

• Asian Pacific Journal of Cancer Prevention
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• v.17 no.4
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• pp.2315-2320
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• 2016

Background: This study investigated the influence of religious beliefs on the health of cancer patients and identified the factors contributing to the influence. Materials and Methods: A questionnaire survey was conducted using a convenient sampling method. A structured questionnaire was used to the samplings, and the data of 200 cancer patients were collected. Results: The effects of religion on the health of cancer patients achieved an average score of 3.58. The top five effects are presented as follows: (a) Religion provides me with mental support and strength, (b) religion enables me to gain confidence in health recovery, (c) religion motivates me to cope with disease-related stress positively and optimistically, (d) religion helps me reduce anxiety, and (e) religion gives me courage to face uncertainties regarding disease progression. Moreover, among the demographic variables, gender, type of religion, and experience of religious miracles contributed to the significantly different effects of religion on patients. Specifically, the effect of religion on the health of patients who were female and Christian and had miracle experiences was significantly (p< .01) higher than that on other patients. Conclusions: These results are helpful in understanding the influence of religious beliefs on the health of cancer patients and identified the factors contributing to the influence. The result can serve as a reference for nursing education and clinical nursing practice.

• Advances in Traditional Medicine
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• v.4 no.3
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• pp.137-156
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• 2004

Altruistic virtuous caring, possibly originated from religion and/or spirituality, is indispensable for holistic health through channeling vital energy with diet, exercise and meditation. This is a participant-observed medical anthropological research of a first generation Korean elderly immigrant health professional woman living in a four generational family. She had hypertension and was concerned about possible attack of stroke. Multi-religious, spiritual, and cosmological vital energy based on holistic Nature-oriented health beliefs and practices influenced by psychosocial, cultural and economic background, education, self- discipline and self-cultivation of individual, and group or family may create health. Self-care beliefs based on confidence in self-control of one's life style for oneself and others influence individual and group health practice. The holistic alternative health beliefs and practices were proved to be efficacious and beneficial by her self-evaluation, evaluation of significant others, biomedical professionals, and laboratory tests. That may have potential application for global health.

• Acta Via Serica
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• v.2 no.2
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• pp.47-68
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• 2017

To the Greeks, the Ottoman era was a "Dark Age" one that comprised a threat to their Greek Orthodox identity. The identities of Orthodox and Hellene were integral parts in the construction of their national history. In fact, the Morea Uprising, which began in 1821, was symbolized by a priest blessing the Greek flag in Aya Lavra Church. One of the most common national myths is religious oppression of the Christian population during the Ottoman Era, namely Turkokratia. They identified Ottomans as Asian barbarians who did not let Greeks practice their religion freely, and who furthermore forced them to change their religion. These kinds of beliefs, which might be taken as religious propaganda, are today still highlighted both in Greek textbooks and in publications supported by the church and books and newspapers published in their affiliated institutes. The underlying truth behind all these propagandist statements is Islamophobia. The existence of Islamophobia in the Balkans, where religious nationalism is intense, has caused nations to hold to these kinds of mythical beliefs. Most of the time the stories and narratives have been used for history building. The objective of this paper is to demonstrate the effect of the anti-Islam propaganda of the church in Greece on the state and the people using Greek sources. The references are Greek religious textbooks and books and newspapers published by church-supporting publishing houses.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.125-143
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• 2005

This study offers an analysis of how Protestant Christianity in South Korea incorporated many beliefs and practices of Korean traditional religions in order to make the new faith more appealing to the masses. The paper also examines the way in which specific Protestant doctrines and practices were modified or accentuated to suit the disposition of the Korean people. In agreement with Confucianism, for example, Protestant churches in general emphasized the values of diligence, self-cultivation, righteous living, and, most importantly, filial piety. By overtly and subtly permitting ancestral rites to be conducted by Christians, moreover, Protestant Christianity evaded successfully the potential alienation of the tradition-bound Koreans. From Buddhism, Protestant Christianity syncretized such elements as the daily dawn prayer and all-night prayer as well as the practices of baekilgido ("a hundred-day prayer") and chunilgido ("a thousand-day prayer"). Hundreds of prayer centers that exist deep in the mountains also manifest a Buddhist influence. Shamanistic influences are also evident in Korean Protestantism, replete with the latter's emphasis on this-worldly success (health, prosperity, long life, etc.), faith healing, and conceptualization of God as being merciful and generous. What all of this reveals is that Christian conversion in South Korea did not involve an exclusivistic change of religious affiliation, meaning that it did not require the repudiation of traditionally held beliefs. Instead, millions of South Koreans eagerly embraced Protestant Christianity precisely because the new faith was advanced as an extension or continuation of traditional religious practices.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.1
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• pp.81-102
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• 2021

This study attempts to investigate the role of children in the Korean new religious movement, Daesoon Jinrihoe. The research method combined archival studies with qualitative research; interviews with two members involved in educating youth through the establishment of Youth Camps and Donggeurami, the order's youth magazine. Our four research questions were: 1. Do children play a central role in the millennial vision of this NRM? 2. Are children separated from the world? 3. Have Daesoon childrearing methods been challenged by secular authorities or anticult groups? 4. Are there procedures to educate children in the religious beliefs and values of their parents and the community? Our results found that Daesoon Jinrihoe appears to be a religion designed for adults. Children do not usually participate in religious activities. On the other hand, since 2005 there has been a strategic effort to educate the children in the faith of their parents, through the establishment of Youth Camps and the youth magazine, Donggeurami.

• Clinical and Experimental Vaccine Research
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• v.12 no.4
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• pp.298-303
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• 2023

Purpose: This qualitative study utilizing phenomenological methodology aimed to depict parental measles mumps rubella (MMR) vaccine acceptance through the work experiences of health personnel. Materials and Methods: Twenty-two public health workers working as vaccination providers in the three southern border provinces of Thailand were recruited. In-depth, face-to-face, semi-structured interviews were conducted. Data were analyzed using thematic analysis. Results: Four main themes emerged: (1) religious beliefs, (2) personal disagreements, (3) fear and mistrust regarding potential vaccine side effects, and (4) misperceptions about the potential severity of measles. Four subthemes were identified: (1) haram (prohibited), (2) the will of Allah, (3) spousal disagreement, and (4) disagreement from a religious leader. The results of this study indicated that perceived religious prohibition was the most important reason for refusing to vaccinate among Muslim parents. Vaccine-hesitant parents were concerned that the vaccine might contain gelatin derived from pig products. Also, halal certification of the vaccine was required from Muslim parents to ensure that vaccine has been approved for Muslims. Meanwhile, a lack of knowledge and positive attitudes concerning immunizations of vaccine-hesitant parents were also found as predominant reasons for incomplete childhood immunizations in the deep south of Thailand. Conclusion: Health education and engagement by religious leaders to endorse the vaccination and bridge the gap between religious beliefs and vaccine acceptance is needed to overcome this issue. This study findings could be effectively applied to improve vaccination uptake in a Muslim majority context.

• Journal of Christian Education in Korea
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• v.65
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• pp.29-54
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• 2021

In Europe, the diversity in religions, cultures, languages and historical backgrounds is enormous. World War II and the Soviet Regime have played a large part in this and the flow of refugees from other continents increases the pluralism. How can religious education add to bridging between differences? The language across European countries is different, literally between countries, but also figuratively speaking and even inside individual countries. These differences occur in cultural sense and across age groups as well. Secondary education has the task to form young people to become firmly rooted people who can hold their own in society. It is essential that they learn to examine their own core values and their roots. Recognising their values should be a main focus of religious education. However, schools are currently accommodating increasing numbers of non-religious pupils. What role do religious values still play in this situation? How do pupils feel about active involvement in religious institutions, and about basing life choices on religious beliefs? Can other, non-religious values be detected which could form the basis for value-oriented personal formation? Research of these subjects has been ongoing in the Netherlands for more than twenty years and is currently being expanded to the Czech Republic and(former East) Germany. These are also secularized countries but have a very different history. Does the history and context of these countries play a role, and does this show in the values that are important to pupils? A comparative pilot study is being conducted as start of this broadening perspective geared towards greater insight into the values of pupils in these three European countries. This information helps to design appropriate new forms of religious value-oriented worldview education.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.193-211
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• 2005

Korean religionist have actively participated in the movements of national security and peace, human rights and dignity, freedom and equal rights, and other social issues. Recently, either progressive or conservative religionists have strongly shown their different approaches in solving social issues, i.e., national security and peace in connection of 'national security law.' A few religious leaders' public views have been misused by some politicians. It is important for both the religionists and journalists in religious newspapers how to bring a harmonious resolution among the people who are either in conservatism or in progressivism. Social participation of religionists is both to respond to the timely situation of civil society and to realize freedom, equality, and peace to the society. Although the principle of the separation of religion and state was established to secure both the right of politics and the freedom of beliefs, political groups have either utilized or suppressed religions. Some politicians have also wrongly applied separation of religion and state by excluding religious aspects in public schools. Religionists and journalists of the religious newspapers should not provide one-sided prejudice but to provide objective information and its righteous analysis to guide people in the right direction to solve social problems. Also, religious newspapers should open a field of discussion how to resolve some issues between the 'national security law' and freedom.