Study on the Possibility of Raw Seawater into Drinking Water—A Religious Water Literacy

This paper explores the conversion of raw seawater into drinking water from a religious water literacy (RWL) perspective. RWL is here defined as a socially just water literacy that is based on the respect for the dignity of life of all living beings on the Earth. It discusses the importance of sustainable water sources and proposes purification methods. That is, the study aims to show a brief outline of the drinking water source (inland waters;mainly river water) and their purification technologies in recent times and today and propose the purification method (Freezing-Thawing-UV method) in case of taking the seawater as the source. And, it emphasizes the need for dialogue and cooperation between countries in order to proceed. The paper also discusses the relationship among religion, culture, and civilization, and highlights the similarities between Marx’s historical materialism and Umesao’s ecological view. It further discusses the importance of water purification technology, separation methods, and the potential for seawater as an energy source. The paper concludes by discussing the importance of dialogue, communication and understanding environmental decision-making. In order to carry them forward, it is convinced that citizens in the world are nothing but people with self-awareness of “Bodhisattvas of the Earth” as identities. As a result, the new findings that suggest the possibility of raw seawater into drinking water from a religious water literacy perspective through the lens of Kawakatsu’s maritime view have been obtained.

The Mediating Role of Religious Beliefs in the Relationship between Well-Being and Fear of the Pandemic

Religion is one of the social entities that has had a significant impact on the pandemic.The study’s goals are to investigate the relationship between well-being and fear of COVID-19,as well as to test whether religious beliefs mediate the effect of wellbeing on fear of COVID-19.The sample comprised of 433 participants in Vietnam.Independent Sample t-Test,One-way ANOVA,mediation analysis were used to analyze the data.In the levels of well-being,individuals who engage in religious services daily have higher levels than those hardly and never attend,and people from the age of 18 to 30 have higher levels than individuals from 31 to above 60 years.In addition,people aged from 51 to above 60 have higher levels of religious beliefs than people aged from 18 to 50.Females experience more fear of COVID-19 compared to males.The latter illustrates that religious beliefs mediate the effect of well-being on fear of COVID-19.Social workers and clinicians must prioritize older adults and people with chronic diseases for early mental interventions,and they should be aware of the role of religion in psychological treatment integration.

The Religious Image of Modern China in the Perspective of Western Peregrinators

Missionaries were a major force of western peregrination to China in modern times.Confucianism,Taoism,Buddhism and various folk deities,as the main competitors of Christianity,were the two perspectives from which western peregrinators(especially missionaries)observed the religious image of China,and the two dimensions from which peregrinators described the religious image of China.Missionaries in China paid more attention to“idolatry”in Chinese Confucianism,Buddhism and Taoism,while peregrinators noticed more popular phenomena of folk deities and various superstitions.The heretical religion of“idolatry”and feudal superstition were the two main cognitive sources for peregrinators to construct the religious image of modern China,and jointly shaped the religious image of modern China.

Deep Learning Based Face Mask Detection in Religious Mass Gathering During COVID-19 Pandemic

Notwithstanding the religious intention of billions of devotees,the religious mass gathering increased major public health concerns since it likely became a huge super spreading event for the severe acute respiratory syndrome coronavirus 2(SARS-CoV-2).Most attendees ignored preventive measures,namely maintaining physical distance,practising hand hygiene,and wearing facemasks.Wearing a face mask in public areas protects people from spreading COVID-19.Artificial intelligence(AI)based on deep learning(DL)and machine learning(ML)could assist in fighting covid-19 in several ways.This study introduces a new deep learning-based Face Mask Detection in Religious Mass Gathering(DLFMD-RMG)technique during the COVID-19 pandemic.The DLFMD-RMG technique focuses mainly on detecting face masks in a religious mass gathering.To accomplish this,the presented DLFMD-RMG technique undergoes two pre-processing levels:Bilateral Filtering(BF)and Contrast Enhancement.For face detection,the DLFMD-RMG technique uses YOLOv5 with a ResNet-50 detector.In addition,the face detection performance can be improved by the seeker optimization algorithm(SOA)for tuning the hyperparameter of the ResNet-50 module,showing the novelty of the work.At last,the faces with and without masks are classified using the Fuzzy Neural Network(FNN)model.The stimulation study of the DLFMD-RMG algorithm is examined on a benchmark dataset.The results highlighted the remarkable performance of the DLFMD-RMG model algorithm in other recent approaches.

Human Rights Diplomacy with Mysterious Glow of Religion——On the US International Religious Freedom Act of 1998 and the US Human Rights Diplomacy

International Religious Freedom Act of 1998 In October 1998, the Clinton Administration produced the International Religious Freedom Act of 1998 (IRFA). It is one of the important laws passed by the US Congress in recent years. The act is very complicated. The main sections can be summarized as follows: (1) Appointment of an Ambassador at Large for International Religious Freedom to head an Office on International Religious Freedom within the Department of State;

Petersburg＇s religious myths in Dostoevsky＇s Crime and punishment

Many Russian scholars have expounded Dostoevsky＇s religious outlooks, which are embodied in Petersburg＇s religious myths. Dostoevsky describes the fantasy of Petersburg in the hands of the devil, and he also adds a lot of mythological colors in his diction. This article expounds the above idea from the angles of both mythological atmosnhere and mythological poetics.

Value Composition and Optimal Utilization of Religious Cultural Landscape Resources

Multiple value structure of religious cultural landscape resources influences and determines development and regulation of cultural landscape resources. In the multiple value structure consisting of cultural inheritance, spiritual needs, industrial expansion, leisure and entertainment, development and utilization of religious cultural landscape resources should adhere to scientific classification, relatively independent policy orientation, make and implement specific countermeasures, so as to meet various requirements of the public and other relevant subjects using more refined and improved policy measures, and to realize the optimal utilization and comprehensive value of religious cultural landscapes.

Teaching Religious Education in Schools and Adolescents＇ Social and Emotional Development. An Action Research on the Role of Religious Education and School Community in Adolescents＇ Lives

The presentation of the findings of this article is based on an action research focused on the supportive role of the school in adolescents＇ lives, whereby Religious Education＇s contribution to the social and emotional development of adolescents （11-15） is combined with the evaluation of the potential offered by a constructivist approach to the learning process. The research commenced in 2012 and is now in its third ＂year. The project is based on an intervention at a high school in an impoverished suburb of Athens and researches educational practices through interpretative-ethnographic methods. The researcher has attempted to answer the question of whether the design of the learning environments is effective not only in the learning process, but also on inter-communication and ＂connectedness＂ between the members of the learning community. The findings so far indicate a correlation between adolescents＇ emotional and social wellbeing and the school＇s approach to knowledge and learning methods, specifically in Religious Education classes. It is fair to say, however, that there exist ethnic, social and family components that are negatively related to a sense of＂connectedness＂ within the school although at the same time Religious Education as a subject is, however, found to be positively related to learning community atmosphere.

Araby and the use of religious images

Araby is one of the short stories in James Joyce's collection,Dubliners.In the novel Araby,James Joyce used several religious images,such as the priest's books,the chalice,the wild garden and the name of bazaar,Araby.This paper is an attempt to analyze these religious images within the context,finding the idea that the Catholic belief's decline and people's confusion of the traditional faith which the writer intended to convey.

The Investigation of Relationship between Religious Attitudes and Attachment Styles among Iranian Students

During recent years, A new tendency has appeared among psychologists to pay more attention to the influence of family, cultural and social factors on the human personality and his internal needs. This tendency is in favor of more attention to religion for treatment of mental health, thought and mental disorders. The type of researches: this research is a correlation and post-event (causative) which has done with the purpose of studying the relationship between religious attitudes with attachment styles for the students. So a sample of 60 students of humanitarian sciences majors at the Islamic Azad University of Neyshabour randomly selected classical (according to the results of attachment style inventory, completed by 150 students). The religious attitudes of subjects were tested by Alport religious orientation inventory and their attachment style by Shiver and Hezen’s adult attachment test and were tested according to the results of descriptive and inferential statistics methods. The results of research indicated that for the subjects which have safe attachment style, their religious attitudes are internal. For the subjects which have unsafe attachment style (evidential, ambivalent), their religious attitudes are external. And also the subjects with ambivalent unsafe attachment style have internal religious attitudes in comparison with evidential unsafe attached persons. So, it can be said person’s attachment style is affected by their religious attitudes. As related to the attained results and comparing them with the results of past researches, it can be said that people with internal religious orientation and safe attached persons have confidence in others (especially to themselves) because of some personal characteristics. So, there is no reason for fear or for connivance of what they want and naturally will have an attitude which is needless to show pretension and hypocrisy. As a result, their religious attitude score in internal scale is more than external scale.

On Uzbekistan's Experience Countering Religious Extremism and Terrorism

Since the first years of independence,Uzbekistan began to develop and implement a policy of countering religious extremism and addressing the ideological basis of terrorism.Taking into consideration the complexity of this problem,Uzbekistan is comprehensively combating expressions of extremism and terrorism.

Evolutionary Origin of Religions and Religious Evolution: Religious Neurosociology

The paper proposes that the evolutionary origin of religions is based on theory of mind as the product of interdependent division of labor between the forest specialist group (women and small children) and the woodland specialist group (men) in early hominins who lived in the mixed forest-woodland habitat. To complement each other’s work without interfering each other’s work, one specialist group had to recognize (imagine) that the other specialist group existed to think for themselves and to do different works. The result was theory of mind which is to recognize (imagine) that the others exist to think for themselves. (The forest-woodland groups became the hunter-gatherer groups for the Homo species in the savanna habitat.) Under existential pressure, hominins invented imaginary specialists as imaginary agents who existed to think for themselves and to do different works in imaginary division of labor to enhance survival chance. The result was religion with imaginary behaviors. Therefore, religion is defined as a set of beliefs and behaviors based on theory of mind that produces a shared imagination to enhance survival chance under existential pressure. This paper proposes that the religious evolution consists of the premodern imaginative religion for local society habitat starting from bipedalism, the modern rational imaginative religion for regional society habitat starting from the Axial Age, and the postmodern diverse rational imaginative religion for global society habitat starting from the Information Revolution. In conclusion, the religious brain is the imaginative brain, and the religious social behaviors are imaginary social behaviors. The religious evolution is the evolution of human imagination to enhance survival chance under existential pressure, such as the religious reinforcement of social bonds to enhance the survival chance of social group and the religious relief of stress and anxiety to enhance the survival chance of individuals.

The Relationship between Religious Belief and Agricultural Production of the Miao People

Religious belief is an important part of the Miao People culture.The agricultural economic situation in the Miao region is an essential factor for determining the generation and development of its religious belief.Religious belief also has a tremendous impact on the agricultural production of the Miao people.This paper summarized the religious belief form and the agricultural situation of Miao People,and analyzed the relationship between the religious belief and agricultural production of Miao People.

On the Function, Subject, and Capacity of the Religious Property System in China

To construct our religious property system, we must first define its purpose and function, and then clarify the connotation, subject, and capacity of religious property, the premise of which is to scientifically understand the nature, purpose and function of religions. The"religious purpose"of the religious property system is different in its appeal to different subjects: The state, religious groups and believers. For different types of property, religious purposes differ in directness and indirectness, but they are unified in the realization of the basic religious policy of the Party and the state.

The Support of Religious Emotion to Religious Life

The reason why religion can exist is that it provides a sense of absolute dependence, which is the ultimate emotion based on the belief of cosmic and human harmony. In a sense, it can be said that religion is absolute piety and humility, which stems from the experience of God＇ s power.

Attitudes, knowledge levels and behaviors of Islamic religious officials about organ donation in Turkey: National survey study

BACKGROUND The most important factors affecting the decision of organ donation are socioeconomic,educational,cultural,and religious factors.AIM To evaluate Islamic religious officials’attitudes and behaviors toward and level of knowledge on organ donation and transplantation.METHODS This study surveyed 2350 Islamic religious officials in Turkey.To ensure a representative sample,we used and modified the Nomenclature of Territorial Units for Statistics.Based on the Nomenclature of Territorial Units for Statistics-II,Turkey was divided into 26 regions.The number of Islamic religious officials in each city and town in each of the 26 regions was proportionate to the population.A stratified sampling method based on demographic factors,such as age,marital status,and educational level,was used.Data were collected by PRP Research and Consultancy Company using computer-assisted personal interviewing.RESULTS Of the 2350 religious officials surveyed,59.9%were in the age group of 35-54 years;84.7%had either a bachelor’s or a master’s degree;99.7%never donated an organ;and 75.4%were not considering donating in the future.About 22%of the religious officials said religious belief was their reason for not donating;45.3%did not indicate any reason.Although 41.5%of participants considered cadaveric organ donation as the best source of organ transplantation,36.3%deemed living donor transplantation as the best option.Meanwhile,52.9%of participants considered donating an organ from a brain dead relative in case they were asked for permission;80.1%considered donating to a relative,if necessary;81.6%considered undergoing organ transplantation,if necessary.About 83.7%of participants deemed organ donation as a proper human behavior;60.5%believed that it is allowed by Islam;55%said they preach for organ donation at their mosque;and 41.1%said their views of organ donation were influenced by their leaders in society.CONCLUSION Religious officials are unsure whether or not organ donation is respectful of their religious belief,but they consider donating an organ if a relative need to undergo organ transplantation.

Potential influences of religiosity and religious coping strategies on people with diabetes

Diabetes is a significant health issue that threatens patients’overall wellbeing and quality of life.Critical public health concerns center on creating the best approach for diabetes management.Patients and caregivers have different approaches to diabetes management;however,this and the associated physiological,physical and mental health issues remain challenging.This review explores the potential influences of religiosity and religious coping strategies on people with diabetes.This study used a literature review approach to investigate how religiosity and religious coping strategies can influence the effective management of diabetes among patients.Based on the literature search,the researchers were able to identify and cite published papers that were analyzed using the descriptivenarrative analysis.An important goal of the descriptive-narrative analysis was to provide descriptions of the selected literature and take implications from the literature.The results of studies reviewed show some religious coping strategies for managing chronic diseases such as diabetes.The studies did establish a relationship between religiosity and diabetes management and suggest that religious coping strategies could positively impact the management of diabetes;however,they reported some adverse effects.Hence,we propose a pathway for the development of religion-oriented interventions and support framework for the management of diabetes.

Relationships among Health and Spiritual Beliefs, Religious Practices, and Congregational Support in Individuals with Cancer

To assess relationships among physical health, mental health, spiritual experiences, religious practices, and perceived congregational support for individuals with cancer. Design: A cross-sectional analysis of 56 individuals from outpatient settings (25 with cancer, 31 healthy controls). Measures: Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS;[1]);Medical Outcomes Scale-Short Form 36 (SF-36) General Health Perception (GHP) and General Mental Health (GMH) scales. Results: Participants with cancer reported significantly higher levels of Daily Spiritual Experiences and Religious Support on the BMMRS than the Healthy Controls. No BMMRS subscales were significantly correlated with the SF-36, although the BMMRS subscales had larger correlations with the SF-36 GMH scale (mean = 0.23;range = 0.14 - 0.37) than the GHP scale (mean = 0.16;range = 0.01 - 0.33). Conclusions: Individuals with cancer rely on spiritual beliefs and congregations support more than healthy controls. Statistical trends indicate that individuals with cancer use spiritual, religious, and congregational support factors primarily to assist them in emotion-ally coping with their disease, rather than to improve physical health.

Religious Wear (Uniforms) in Psychiatry

Uniforms represent more than just a body cover. There could be symbols of status, power, authority, values, beliefs, identity, wealth representation, self-protection, health and safety, suppression of individuality and identification on one hand by the wearer. The observers may perceive uniforms differently based on their experiences, expectations, education, perceptual ability, conformity, status, power, self-confidence, and need for trust and communication without barrier or judgment. Forty five adult mentally ill patients (21 female and 24 male) were administered questionnaires with Linkert Scale regarding how approachable or off-putting they find casual and religious wear in social worker. Significantly more patients preferred casual wear to religious. Chi squared test equals 28.689 with p value of less than 0.0001 for four degrees of freedom.