共查询到19条相似文献，搜索用时 140 毫秒
1.
为顺应国家的现代化建设,城市中的旧城改造、拆迁安置成了热门话题,而在少数民族聚集地区进行这项工作必然会有一定的难度和困境,特别是旧城拆迁、改造中信教群众宗教活动场所需求及安置这一问题的出现,直接导致了信教群众过宗教生活难、聚会场所安置难等问题。如何在城市建设中,搞好宗教场所的拆迁建设与管理,从而既能确保拆迁工作顺利实施、又能维护信教群众的合法权益、最大程度地照顾到信教群众的需求,是城市发展中需要解决的新的重要课题。 相似文献
2.
法律是国家意志的集体体现,是增强信教群众国家认同的重要资源.在新疆这个多民族聚居、多宗教共存的地区,应当充分利用法律这一资源,增强各民族信教群众的国家认同.要做到这一点,一方面要依法保障信教群众的信仰自由,另一方面要严格执法,坚决打击各种非法宗教活动及利用宗教为掩护的违法活动. 相似文献
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我国是一个宗教大国,宗教种类多,信教群众规模较大.同时我国也是一个体育大国,各类竞技类和非竞技类体育运动都比较活跃.宗教运动会作为一种新兴起的,专门为宗教界人士举办的运动会,不仅为信教群众提供了一个强身健体,同台竞技的机会,更重要的是有助于促进各类宗教以及信教群众之间的和平共处,和谐发展的精神.体育与宗教,不管是现状还是发展趋势,本来就有着密切的关系,两者和平共处加强交流,就有助于社会和谐发展精神的构建. 相似文献
4.
刘仲康 《新疆师范大学学报(哲学社会科学版)》2003,24(2):20-23
章通过对十六大报告关于做好宗教工作重要论述的深入分析，提出了新世纪新阶段做好宗教工作的思路：1．必须始终保持党的先进性，引导信教群众跟党走；2．要吸取宗教化中的积极因素，促进先进化的发展；3．始终代表最广大人民群众的根本利益，做好基层信教群众工作；4．与时俱进，不断开拓宗教工作的新局面。 相似文献
5.
当前我国农村信教人口的特点是人口比例低,文化程度低,女性化突出,老龄化明显,组织程度低等;发展趋势是信教人口数量曲线上升,素质显著提高,性别对比缓和,年龄层次增多,信教动机多样化,信仰外来教派的人口数量增长快,宗教活动向城镇转移等。地方政府应全面贯彻和落实党的宗教政策,充分认识和正确对待农村信教人口问题,坚持正确引导与依法管理相结合,正确处理我国现有宗教与境外宗教之间的关系,防止极端宗教势力的破坏作用,构建健康向上的农村精神文化。 相似文献
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做好宗教界和信教群众的工作是党的群众路线在宗教工作领域的具体体现,是我们党以人为本,立党为公、执政为民的具体要求,是发挥宗教界人士和信教群众在促进经济社会发展中的积极作用的基本前提。坚持以人为本,最大限度地把宗教界和信教群众团结起来,把他们的智慧和力量凝聚到加快民族地区经济社会发展的共同目标上来。 相似文献
8.
我国是一个多民族、多宗教的国家,随着改革开放的深入,信教人数迅速增加.宗教与宗教文化深刻影响着人们的精神世界和社会经济发展,是经济建设中不可忽视的人文因素.我们应发挥宗教界人士和信教群众在促进社会经济发展中的作用,引导、利用各种宗教为社会主义现代化建设服务. 相似文献
9.
随着经济的发展,我国信教群众的数量有明显上升的趋势。在这股"宗教热"中最值得关注和研究的问题是,年轻大学生在信教群众中所占的比例有明显上升的趋势。大学生出现宗教热的原因是多方面的,既有外部的环境原因,也有大学生自身的原因。针对大学生的信仰宗教趋热的现状,探析一些应对的策略是每个教育工作者不可推卸的责任。 相似文献
10.
宗教信仰自由与和谐社会的构建 总被引：1，自引：0，他引：1
李桂树 《呼伦贝尔学院学报》2007,15(2):39-41
宗教信仰自由是党和政府对待我国宗教事业的一贯立场,由于它最大限度地维护了广大信教和不信教群众的根本利益,较好地协调了各方面的关系,并且成为维护社会稳定的重要因素之一,因而必将推动当今我国社会主义和谐社会的构建。 相似文献
11.
Lisa A. Borgerding 《Cultural Studies of Science Education》2017,12(1):53-79
Although the concept of “rural” is difficult to define, rural science education provides the possibility for learning centered upon a strong connection to the local community. Rural American adolescents tend to be more religious than their urban counterparts and less accepting of evolution than their non-rural peers. Because the status and perception of evolutionary theory may be very different within the students’ lifeworlds and the subcultures of the science classroom and science itself, a cultural border crossing metaphor can be applied to evolution teaching and learning. This study examines how a teacher may serve as a cultural border crossing tour guide for students at a rural high school as they explore the concept of biological evolution in their high school biology class. Data collection entailed two formal teacher interviews, field note observations of two biology class periods each day for 16 days during the Evolution unit, individual interviews with 14 students, student evolution acceptance surveys, student evolution content tests, and classroom artifacts. The major findings center upon three themes regarding how this teacher and these students had largely positive evolution learning experiences even as some students continued to reject evolution. First, the teacher strategically positioned himself in two ways: using his unique “local” trusted position in the community and school and taking a position in which he did not personally represent science by instead consistently teaching evolution “according to scientists.” Second, his instruction honored local “rural” funds of knowledge with respect to local knowledge of nature and by treating students’ religious knowledge as a form of local expertise about one set of answers to questions also addressed by evolution. Third, the teacher served as a border crossing “tour guide” by helping students identify how the culture of science and the culture of their lifeworlds may differ with respect to evolutionary theory. Students negotiated the cultural borders for learning evolution in several ways, and different types of border crossings are described. The students respected the teacher’s apparent neutrality, sensitivity toward multiple positions, explicit attention to religion/evolution, and transparency of purposes for teaching evolution. These findings add to the current literature on rural science education by highlighting local funds of knowledge for evolution learning and how rural teachers may help students navigate seemingly hazardous scientific topics. The study’s findings also add to the current evolution education literature by examining how students’ religious perspectives may be respected as a form of expertise about questions of origins by allowing students to examine similarities and differences between scientific and religious approaches to questions of biological origins and change. 相似文献
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Caroline Gustavsson 《British Journal of Religious Education》2020,42(1):25-35
ABSTRACTThis paper introduces existential configuration as a concept possibly used to describe, talk about and discuss peoples’ meaning-making, not least in religious education classrooms. The article builds on an interview study of 21 Swedish young adults from 19 to 29 years of age. Many of these young adults displayed complex methods of meaning-making that challenge some established ways of conceptualising it. Findings showed that the young adults did not all share a single political, philosophical or religious outlook on life. Some had religious beliefs and some did not, but this does not mean that the latter group did not interpret and/or desire to understand their existence. The article argues that a person having any specific outlook on life cannot be assumed if the concept is understood as a cognitive decision in relation to life questions. Based on analysis of empirical material, the article suggests the concept of existential configuration as an alternative way to conceptualise people’s meaning-making. Concepts suggested here are potentially of value for religious educators in helping open classroom dialogue on issues of existential meaning and for enabling deeper understanding of how individuals interpret and understand life in relation to others. 相似文献
13.
Bert Roebben 《British Journal of Religious Education》2009,31(1):17-27
Religious education at school should be more than just the acquisition of knowledge. It should not only provide cognitive facts on how religious people act according to their moral and religious convictions, but also on how learners can gain as much profit as possible from these facts in order to build their own identity as religious ‘tourists’. Good religious education challenges them also to become ‘pilgrims’ and to allow the ‘slow questions’ of religion to enter into their own life, in all their vulnerability and provisionality. This paper discusses the recent orientation towards religious experience in religious didactics in Western Europe and makes out a case for a mystagogical‐communicative or ‘narthical’ approach to religious learning. This argument is presented against the background of individualisation, pluralisation and detraditionalisation of religion, which is the typical context for young people in their search for meaning today. 相似文献
14.
开丧是壮族师公教的一种宗教仪式.在田野调查的基础上,描述了一个完整的壮族师公教开丧仪式.壮族师公教开丧仪式对研究壮族的生死观、道德观、壮汉文化交流以及师公教的宗教属性等具有一定的启示意义. 相似文献
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本文通过对社会主义新农村建设与农村宗教问题关系的初步探讨,指出农村宗教问题在新农村建设中的重要地位。从对农村宗教管理主体、管理手段及其与宗教组织关系三方面的改革探讨入手,妥善处理新农村建设过程中宗教的消极影响,完善农村宗教的管理体系,协调社会主义新农村建设与农村宗教问题,以达成促进新农村建设顺利发展的目的。 相似文献
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宗教信仰是农村社会的一种普遍现象,拜神是其最基本的形式。农村妇女的宗教信仰呈现出盲目性、功利性和多元性等特点,这些特点的形成既有社会、历史的因素,又有个人的因素。而留守妇女作为农村妇女中的特殊群体,其宗教信仰既有着一般农村妇女宗教信仰的共性,又在宗教诉求内容等方面表现出自己独有的特点。 相似文献
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Reflection on the Holocaust is still critical today to help all educators teach their students about good and evil in the world today. In particular, reflection on the Holocaust is crucial for religious educators to help people know and name God, as well as help them deal with questions of theodicy, within their everyday life experiences. This article examines the role of religious education in this post-Holocaust context. Because of the Holocaust, Christians ought to be educated in ways that free them from biased and slanderous views of people and their religions, and open them to more inclusive and hospitable ways of coexisting with all types of people in the world today. 相似文献
18.
社会转型期中国农村宗教的特点 总被引：6，自引：0，他引：6
买文兰 《洛阳师范学院学报》2001,20(3):35-37
社会转型期 ,我国农村兴起“宗教热” ,具有宗教与经济同步发展、信教人员“四多”、教种信仰西教东热、宗教世俗化、易于与宗教混淆的世俗迷信复萌五个特点。应该积极引导宗教健康发展 ,促进宗教与社会主义建设事业相协调 ,推动社会主义两个文明建设 相似文献
19.
尕藏卓玛 《康定民族师范高等专科学校学报》2014,(1):26-29
热贡土族地区与其他的土族分布区域相比,因为特殊的历史、地理原因在经历了多次的改朝换代和人口迁移之后,呈现出特殊的人文环境。这种特殊性尤为表现在当地民众的宗教信仰观念当中。他们以藏传佛教为主要的信仰对象,但在群体的信仰中又不乏历史所残留的其它的信仰遗迹。这些多样的宗教信仰在民众的社会生活中起着各自迥异的社会作用。本文试图从当地民众的个体和群体的信仰行为和民俗活动现象入手,探讨每种宗教信仰和民俗活动在热贡土族的社会生活中的功能。 相似文献