A Holistic Vision of the Socio-Legal Terrain

Tamanaha discusses Marc Galanter\u27s holistic vision of the socio-legal terrain. Galanter\u27s socio-legal vision has two central overlapping foci, and he always keeps an eye on each and on their interaction. The first focus is the official state legal system, which he examines from every conceivable angle: who becomes lawyers, how are they trained, how many lawyers are there, what are the circumstances of their work environment, who pays for their services. Galanter also focuses on what they are not doing (intentionally or otherwise), inquiring into the implications and consequences of their inaction. These inquiries extend from the official legal system to engage, encompass, and interact with Galanter\u27s second central focus: the social realm of intercourse and regulation. This social realm, in Galanter\u27s vision, is chock full of a plurality of interacting, overlapping, active regulatory systems of every kind-from religious systems, to corporations, to sports leagues, to the family

Islam, Minoritas dan Pluralisme di Indonesia

Because of governmental system that acknowledged six officialreligions (Islam, Christian, Catholic, Hindu, Buddha, and Confucius),Indonesia as democratic country are judged by International worlddoing religious discrimination on other religious minority group(outside official religion). The role of MUI as authoritative religiousagency, exactly, worsen religious belief conflicts by giving label"deviant" on new religious/stream/belief out of mainstream officialreligions. Hegemony interests of religious majority groups(organizations) as moral power that has the right to claim about thetruth in governmental system has jeopardize pluralism structures inIndonesia. Pluralism by MUI is forbidden with the reason of insultingreligious truths. While Islam as major religion follow by Indonesiancommunity has explained that pluralism is a reality that becomenatural law and could not be denied

Gerakan Agamaisasi Di Kawasan Menoreh YOGYAKARTA Sebuah Kajian Antropologi Sastra

Div style="text-align: justify;">This article aims to understand phenomena in the region agamaisasi Menoreh Yogyakarta. Agamaisasi is the official religion of the hegemony of the movement against the original religion (belief). To delve deeper study of the state's use of literary anthropology. Pemabahasan this kind of glass can be used as observers of Bengal for religious, cultural, and political. Results found, it indicates that the movement should occur in the system agamaisasi social culture in Yogyakarta Menoreh region. Agamaisasi occurs because the original religion (belief penghayat) considers to be the official religion of his burden. Agamaisasi result, there appears to be a fierce feud between modern Islam and immigrants with native religion or religious identity cards. Efforts official religion of modernity which requires renewal of religious behavior in a way to leave tradition, considered to be a religious burden. Associated with splashy agamaisasi, area residents Menoreh Yogyakarta choose berfalsafah sit under a banana tree. That is, it is better to live once useful to others.

Chinese Religious Syncretism in Macau

In this paper I address the phenomenon of syncretism with respect to Chinese religions. An analysis of the syncretism that takes place between the three major Chinese religious traditions is first done in its personal and social dimensions. The social structure of Chinese religion is then used as a framework to understand how Buddhism and Daoism were made compatible with Confucianism. All this will serve as a background for the case study of Macau, where Chinese religious syncretism is very much alive. Three popular religious festivals are celebrated annually and simultaneously on the eighth day of the fourth lunar month, namely, zuilongjie (醉龍節) Feast of the Drunken Dragon, tangongdan (譚公誕) Tam Kung Festival and fodanjie (佛誕節) Feast of the Buddha

Christian political participation in the Arab world

PostprintPeer reviewe

Religion and the State: The Influence of the Tokugawa on Religious Life, Thought, and Institutions

This paper describes the influence of the Tokugawa government on religious life in Japan. It focuses on the religious traditions of Buddhism, Shintoism, and Neo-Confucianism and how the state used these religions to their advantage. The Tokugawa had strict control over all aspects of Japanese life including religion and this paper explores that

States and Social Complexity: The Indus Valley (Harappan) Civilisation

This article explores 'statehood' and argues Indus Valley (Harappan) Civilisation was not a state like contemporary Sumer and Egypt were, despite being equally complex - hence calling for revision of the unilineal anthropological model culminating in the state

Post-Soviet Islam : An Anthropological Perspective - Introduction

This is an electronic version of an article published in Rasanayagam, J. (2006). 'Post-Soviet Islam: An Anthropological Perspective - Introduction.' Central Asian Survey 25(3) pp. 219-233. Central Asian Survey is available online at: http://www.informaworld.com/openurl?genre=journal&issn=0263-4937.Peer reviewedPostprin

The Struggle of Kosovo Policymakers to Upgrade the Law on Religious Affairs

Apart from guarantees over freedom of religion, in the last two decades, authorities in Kosovo have made little progress in advancing its legal framework to accommodate the emerging needs of religious communities. The only law that regulates religious affairs in Kosovo is the 2006 Law on Freedom of Religion. The law is framed in very broad terms, and has received a lot of criticism for failing to properly regulate the status of religious communities. Representatives of these communities have consistently asked for changes to legislation that would grant them the status of legal entities. Without legal entity status, religious communities can only function at the most basic level. The government has tried to introduce a new law almost every year since 2011, but every attempt to change the law has failed so far. Why? Part of the answer is to be found in the legal complexities of Kosovo’s dealing with religion