The Islamic Religion in Course Curriculums of High School History Textbooks in the Republic of Macedonia

History textbooks can and primarily should contribute to the strengthening of students’awareness of universal human values.However,history textbooks can also deepen the divisions,prejudices,and uncritical attitudes,contrary to the goals of education.The youth population,which is still building and creating their point of view towards the world is the main group in the education process.The learning period,in the elementary,as well as in the secondary education is of utmost importance for the development of every human.To that end,history,through the contents of the past largely shapes our perceptions of every individual,ourselves,and the others.Since we are living in a multiethnic and multi-confessional society,I have decided to conduct an analysis of the teaching contents of high school textbooks related to religion.Another reason for the analysis is the role of religion in the formation of Balkan nations,which have made it one of the key elements of their national identities.It is often given the role of raising and strengthening the national awareness,patriotism,as well as the country homogeneity,which most often leads to forming prejudices,divisions,and discrimination towards people of minority religions.The large volume of content related to the religion,and also the mere fact that Muslims are the second largest religion group in the population,I have decided to analyze the contents which are related only to the Islamic religion.The goal is to look for both the positive and negative sides of those contents in history textbooks in secondary schools,which are backed by state institutions that are supposed to take care of the development of competitive,creative,progressive,and ethically formed human potential.The critical review will give an additional impulse to the efforts of eliminating those parts of the teaching contents that create divisions and prejudices,especially in history textbooks,so that its studying can become the key factor in the building of trust between people of different religions.

Religion and “Zero-Dose” Vaccination Status in Children Aged 12 to 23 Months in Benin and Togo: “Evidence of Demographic and Health Survey and Multiple Indicator Cluster Surveys”

Introduction: The relationship between religion and health has been a topic of interest in the past, and in recent years it has become increasingly visible in the social, behavioural, and health sciences. This work aims to study the influence of religion on the “zero-dose” vaccination status of children aged 12 - 23 months in Benin and Togo. Methods: This was a cross-sectional study which consisted in carrying out secondary analyzes using the databases of the most recent editions of the Demographic and Health Surveys in Benin and the Multiple Indicator Cluster Surveys (MICS) in Togo. We extracted data concerning the vaccination status (“1 = zero-dose”, “0 = vaccinated”) of the children, the religious affiliation of the head of the household or the mother and other variables related to the child, the mother, the household and the environment. By means of a logistic regression, the adjusted effect of the religious affiliation of the head of the household or of the mother on the vaccination status at “zero-dose” was determined. Results: A total of 2430 and 933 children were respectively included in the study on behalf of Benin and Togo. The prevalence of “zero-dose” vaccination status in children aged 12 - 23 months was 33.91% (95% CI = 31.67 - 36.23) in Benin and this prevalence was 26.88% (95% CI = 23.50 - 30.55) in Togo. In Benin, there is no evidence in favour of the influence of the religious affiliation of the mother on the “zero-dose” vaccination status of children. In Togo, children living in households whose head was Muslim (ORa = 3.44;95% CI = 1.29 - 9.13) were more likely to be “zero-dose” than those coming from households run by individuals with no religious beliefs. Conclusion: Further research is needed to understand the basis for the excess risk of “zero-dose” vaccination status in children that appears to be associated with the Muslim religion.

An Introduction to the Culture of Zhuang’s Mo Religion Scriptures

Like all the religions in the world,Mo religion is a classic one believed by all Zhuang people.It believes in and worships the gods,having truth in a thing that life and death are manipulated by the gods,that life and death can be reincarnated,and that human beings can be recreated.It has a set of systematic interpretations of the universe,celestial bodies,life and death,misfortune,fate,soul,salvation,etc.It has the omnipotent,omniscient and the infinitely wise.The first Patriarch Bulotuo appeared as the supreme god and master.His professionals are called“pumo”and religious scripture of Mo religion is called“sɯ³⁵mo³⁵”!Mo religion’s activities are known as“hok⁵⁵mo³⁵”.

关于坚持我国宗教中国化方向的若干理论思考

习近平总书记提出的“坚持我国宗教中国化方向”,是中国特色社会主义宗教理论的重大创新,是马克思主义中国化、时代化,在认识和处理我国宗教问题上的光辉典范和具体运用。我国宗教中国化必将给我国新时代中国特色社会主义建设时期的宗教带来重大变革,必将对我国宗教的未来发展产生深远影响。这种重大变革和深远影响,能够与之相提并论的,只有中华人民共和国成立后我国宗教界肃清帝国主义势力、废除封建特权和压迫剥削,实行独立自主自办、民主管理带来的大变革。本文通过考察1949年以来中国特色社会主义宗教理论形成和不断完善的历程,论证坚持我国宗教中国化方向有着深刻的现实背景和深厚的理论基础,深入推进我国宗教中国化必须始终坚持宗教的群众性观点,更好地让我国宗教中国化的理念和实践为广大信教群众所接受和认同。

精神审美学论纲——兼论“审美即道德”与“审美即宗教”问题

人类的审美活动可以划分为两种类型,一种是非精神学意义上进行的审美活动,另一种是从人之精神性需要或精神欲求出发的审美活动。就人对于世界之存在以及人自身的精神审美而言,它其实是对于两种“精神质料”的审美:“壮美”与“优美”。人类的道德意识以及道德行为之产生,就来源于对这两种精神质料的精神审美。优美以及壮美的精神审美机制在于反思判断力之运用。这种反思判断力是以精神审美的游戏方式展开的,其中体现了人的精神自由。人类的精神审美是天道原理与天择原理的统一。人通过精神审美知道人成为精神审美的艺术品之后可以实现“永生”。这种精神审美观对于生活于苦难中的人类来说具有宗教性的“救赎”意义。

论中国宗教考古学

本文阐述了宗教考古的历史及其对宗教学发展的意义,探究了宗教考古学的基本蕴涵、历史与现状以及在社会科学与自然科学之间的跨学科关联。重点对中国宗教考古学学科发展及其价值进行梳理和分析,论述其学科体系的基本构设、研究特色和主要侧重,说明其在文明探源、文明识别上的地位与意义,并指出佛教考古学研究上的成就及其对当代中国宗教考古学发展的引领。

论文字的宗教性与世俗性

原始文字的宗教性质是由文字起源于人神沟通的需要所决定的,这一事实意味着文字不仅是原始宗教的产物,更是文明的产物。人类的交流并不足以使古人必须创造文字,况且由象形方法所创造的文字多属名词,而由名词堆砌的书面语形式极为混乱,是不可能用于记录语言的。这种原始文字的书面语特征,至商周时代的青铜器铭文仍见其孑遗。当然,服务于人神交流的文字只能源于象形,这体现了宗教文字的普遍特征。文献中古人的文字起源观、象形文字的创制目的、眼目通神的意义、朱书文字的性质以及敬字传统等,都显示出早期文字的宗教性特点。当文字逐渐具有了记录语言的功能之后,文字走向世俗化的进程就开始了,从服务于人神的沟通,转而逐渐成为记录语言的工具。传统六书造字法之下的指事字与会意字逐渐注重表音,以及在这种重视语音倾向影响下最终出现的形声文字,都体现了文字从宗教性向世俗性的转变。

基于分类标引原理的宗教文化类目探讨

调查《中图法》第5版“B9宗教”类目存在的体系结构缺乏逻辑、类号编制不规范以及国家图书馆和中国知网学术期刊库宗教文化分类标引混乱等问题,以期为《中图法》的改版提供参考。根据宗教的组成要素,按照类目之间的逻辑关系,将佛教、基督教、伊斯兰教(三大宗教)、其他宗教和术数作为宗教的主标目,将宗教哲学、宗教教义、宗教体制等共性问题作为宗教“理论与方法论”的内容,以期为各类宗教的仿分提供便利;将术数的具体内容设置为专类复分表,以期为各国术数提供仿分便利。通过对“B9宗教”类目的改进,增强了类目的伸缩性,节省了分类法的篇幅。

人间置观:唐代“道观”的官方化建制与营造

历史来看,“道观”被确立为道教庙宇正式名称及建筑形态,主要缘于唐代朝廷政治支持;与之相配合,道教团体积极参与了“道观”的具体设计和营造工作。唐代“道观”建制和营造经历了三个阶段:“武德-贞观”(620—649)为“道观”定名期;“高宗-武周”(649—705)为“道观”兴建期;“睿宗-玄宗”(705—762)为“道观”圣化期。在此背景下,“道观”的建筑形态及其殿堂陈设,主要体现唐代朝廷的政治神圣化要求;相应地,道教提出了“人间置观”“立观度人”的新教义纲领,并积极配合朝廷营造道观。唐代朝廷与道教团体之间,正是以“道观”为纽带,构建了一种政治与宗教的同盟关系:一方面,唐王朝的政治威权假“道观”而得以树立和巩固;另一方面,道教亦通过“道观”确立了在中国传统社会的正统地位。

身衣一体:道教“仙服”蕴含的独特身体观

“仙服”作为映射仙真身体本质的概念范畴和符号形态,蕴含着道教独特而深刻的身体观。“仙服”的基本观念逻辑为“身衣一体”——仙真身体是其衣服本体原型,而衣服则是其身体显现形态,二者互为一体。“仙服”身体观一方面是对传统身份等级服饰制度的否定和反拨;另一方面则是对人之身体生命价值的神圣确立。道教身体观具体呈现为:以“自然之服”为核心的身体本真观、以“真形为衣”为机理的身体形神观及以“象天为法”为准则的身体伦理观。质言之,“仙服”是一种彰显生命至上性的思想符号,其以丰富多彩的具象服饰形态,生动传神地表达道教的身体观深蕴,是为道教宣示、传达其复归生命本真存在之人文价值理念的重要方式。

滇南彝族民间信仰的基本形态和特点及影响

民间信仰文化是滇南彝族传统文化的主要内容,是一种保存比较完整、系统的民俗信仰活动的文化体系,是彝族历代先民传承和发展下来的一种古老文明的传统文化体系,也是彝族毕摩文化的重要组成部分。它的核心信仰观念是“万物有灵”“灵魂不灭”,奉行“灵魂信仰”且“多神信仰”,以祖先信仰为核心,以鬼神信仰为辅,并对其传统农业经济行为、自然生态保护和人生礼仪产生一定的积极影响。

佛教中国化视域下大足宝顶山石刻大小佛湾密教造像研究

重庆大足石刻宝顶石窟大佛湾第21、22号龛与小佛湾第9号窟之密教造像别具特色,是佛教传入巴蜀地区后与当地的民间信仰相互糅合的产物,大佛湾第22号龛应是将瑜伽密教金刚界曼荼罗部分神祇和宋代流行于巴蜀地区突出秽迹金刚法的瑜伽教相结合,大佛湾第21号龛与小佛湾第9号窟都与密教金刚界曼荼罗有密切关联,小佛湾第9号窟是南宋时期密教高僧赵智凤用来修习瑜伽密法的观想窟,其窟内外造像除与金刚界大曼荼罗高度相似外,又融合“柳本尊十炼”等诸尊像,是巴蜀地区佛教中国化的典型案例,在佛教中国化的演进中具有重要意义。

产教融合背景下高职英语三教改革探索与实践

产教融合是高职教育校企合作、共享资源的办学模式,是培养应用型专业人才的重要路径。高职英语是高职教育的重要基础课程,提升高职英语学科教学水平,有助于学生对外交流与涉外就业,是高职教育国际化的重要支撑。文章在明确高职院校产教融合办学模式对高职英语教学要求的前提下,从教师、教材和教法改革三个方面入手,深入分析当前高职英语教学中存在的问题,提出具体策略,旨在全面、深入推进高职英语教学改革,使高职英语教学更好地为人才培养服务。

西方学位服形制演变历程及对中国学位服设计的影响

西方学位服最早起源于欧洲中世纪,发展过程中受到世俗服装和学位制度影响,形成了独特的制式与体系,并影响中国及其他国家学位服形制。采用文献研究法与比较研究法,将西方学位服形制的演变历程分为中世纪、近世纪、近代和现代4个阶段,并归纳、分析与对比其各阶段的特征及对中国学位服的影响。研究认为,当下中国学位服在规范化、体系化、地域化和国际化上还有待完善,可以从品类构成、民族特色、功能需求和高校特色等方面建立中国学位服形制新体系。

爱资哈尔在当代埃及的政治参与及其特征和影响

爱资哈尔在历史上长期居于埃及国家政治生活中的重要位置,构建起伊斯兰最高权威和阿拉伯民族象征的双重身份。现代以来,爱资哈尔不断增强的国家认同决定了其以配合政治权威、服务国家利益为己任,日益趋向依附国家政权,经历了从支持阿拉伯社会主义到倾向政治伊斯兰主义,再到倡导伊斯兰中间主义的思想演变,逐渐形成了以爱资哈尔长老为核心的宗教学者参政主体,以伊斯兰教义原则为参政依据,以丰富的社会资源为参政基础,以维护国家统一、社会稳定和引领社会主流价值观为参政目的的独特政治参与方式。爱资哈尔积极参政辅政,致力于社会变革与文化建设,在协调政教关系、推动埃及社会发展、凝聚国家认同、促进社会公平、引领社会舆论、塑造社会主流价值、参与国家治理等诸多方面,发挥了独特且重要的作用,产生了广泛影响。

数字人文视野中的中国民间信仰

田野调查是民间信仰研究的主流方法。受到田野地点的空间束缚,田野调查往往只能对小空间范围内的个别信仰展开研究。这导致在传统路径下,我们很难获得对民间信仰的全局性或整体性认识。随着数字人文技术的勃兴,该文尝试运用这一新的技术工具,探索民间信仰调查研究的两种新路径:一是定性文献的数据库化,二是GIS技术的运用,这些方法在一定程度上弥补了传统调查研究路径的不足,有利于对民间信仰形成全国性的整体认识与分析。

The Implantation and Transmission of Plague Culture by the Five Plague Gods in Shuilu Murals

The Five Plague Gods(五瘟神) in the Shuilu(水陆) murals from the Ming and Qing dynasties exemplify a distinctive manifestation of plague gods image developed under the pedigree of Taoist gods.As a significant system for expelling disasters in Shuilu,the depiction of the Five Plague Gods prominently merges human beings and livestock.This shape form to a large extent,draws on the image of Nuo(傩),a figure reflecting an imagination of the host of plague pathogens.In terms of the numbers of gods,it aligns with the conceptual framework of Wu Xing(五行 the five elements),a foundational principle in traditional Chinese medicine.The internal cultural connection highlights the means of plague prevention and control in China,as well as the external reflection of plague culture.Through multi-dimensional interpretations with the double proof method,this article dissects the formation,core elements,and cultural characteristics of the beliefs in the Five Plague Gods reflected in the Shuilu murals,and transcends mere visual semantics,offering a deeper understanding of these complex cultural symbols.

From Ancient Rituals to Modern Spirituality:The Evolution and Personalization of Religious Experience

This paper explores the evolution of religious experience from ancient nature worship and ancestor reverence to modern individualized spirituality.It examines how early spiritual practices were deeply intertwined with daily life,later becoming institutionalized through formalized religions with complex rituals and doctrines.The rise of mysticism,emphasizing personal connections with the divine,persisted alongside institutional religions.In contemporary society,the shift towards"spiritual but not religious"reflects a return to personalized spiritual paths,driven by individualism and the desire for direct,meaningful spiritual experiences.This trend's implications for both individuals and society are also discussed.

Historiography and Scientific Research of Religious Buildings of the Cucuteni-Trypillian Culture

The purpose of this article is to reveal the historiography and current state of research related to the cult buildings of the Eneolithic period of the Cucuteni-Trypillian cultural community.The article describes the historical path of archaeological discoveries,from the first Trypillian sanctuaries to the discovery of the largest Nebelivka temple complex in Ukraine in 2012.At the same time,the work partially raises the issue of religious beliefs of the ancient farmers of Central Europe in connection with the discovery of their sacred buildings.Since special scientific works have not comprehensively addressed this issue and are still fragmentary in nature,it is important at the present stage of research to make some coverage and systematization of existing materials on this issue.

文化认同在道教中国化中的意义--以净明忠孝道为例

以“天地君亲师”为代表的文化认同是凝聚民族共同体的精神力量,在道教中国化这一时代命题中具有重要意义。道教是孕育并生长于中国的宗教,因富含传统文化的元素,彰显出鲜明的本土文化特征。以发轫于江南地区(以江西为核心区域)的净明忠孝道为例,它从前身的民间信仰许逊崇拜到后世跻身制度性宗教的长期发展过程中,皆与传统文化水乳交融、密不可分。净明道将中国传统观念“天地君亲师”全面融摄吸收,以之作为自己义理建构、教团组织建设、道脉赓续、祭祀圈扩展的重要支撑和文化力量。净明道至今鲜活的宗教实践,祭祀教祖许逊绵延的庙会香火,均表明文化认同是道教存续与发展的关键因素,对道教中国化这一时代课题具有重要的启示和借鉴意义,值得进行深入探讨。