Lina Molokotos-Liederman, a researcher in sociology of religion in London, writes about the many connections between humor and religion. All of us feel better when we laugh. As a social and relational form of communication and a form of encounter, humor has the potential to help us connect with others in different social settings, foster human relations and build bridges across different and diverse communities. Thanks to our friends at the Association of Religion Data Archives (ARDA) for allowing us to share this Global Plus column.
A Global Plus report on the use of cows as religious symbols by Hindu extremists to pursue their nationalist cause, sometimes with violence as a result. The report was written by Uday Basu, coordinating editor of The Statesman, a national daily newspaper published simultaneously in Kolkata, New Delhi, Siliguri and Bhubaneswar.
For hundreds of millions of Muslims, Sharia is a way or a path to divine understanding that enables human beings to reach their full potential. So why does so much public conversation about “sharia” or “sharia law” focus on extreme interpretations grounded in intolerance and ignorance? The answers are complex, involving historical, political, cultural, regional and religious factors that need to be understood in context. Yet complexity and reason are often dangerously absent amid the emotion and politics attached to Sharia.
Who are the nonreligious? Depending on how they are counted, the nonreligious today may be considered the world’s third largest ‘religion,’ trailing only Christianity and Islam. They exercise an increasingly influential voice on issues from the immigration crisis in Europe to secular-religious tensions in Asia Pacific. Now a developing body of research is shedding critical light on the diversity and complexity of this group in an age when the makeup and balance of religious and nonreligious populations, along with their shared history, matters in ways both small and large.
Across the world, billions of worshippers this weekend will be going to mosques, temples, churches and other places of worship hearing messages declaring that the choices they make in this life can affect their eternal destiny. How each of them, and secular individuals, face the great existential question of the meaning of life in the face of mortality can make a major difference in areas from mental health to preventing terrorism and promoting more generous, compassionate societies less likely to experience civil strife, new research shows.
In a series of scientific advances, researchers are developing a body of evidence challenging old stereotypes of humility as the province of weak-willed, stoop-shouldered individuals of low self-worth. The reality, research shows, is that it takes a strong will and courage to celebrate the gifts of others, while being honest about one’s own shortcomings. But it pays off. Just as a lack of humility can lead to a downward spiral of suspicion, distrust and violence, so, too, can the practice of humility reinforce other virtues and contribute to a more generous, inclusive, caring society.
We live in an age when a presumed irrevocable gulf between science and religion is perpetuated in the public sphere. But new evidence is emerging that reveals a far more complex picture of the relationship between these powerful social forces. One eight-region study of Religion among Scientists in International Context found a majority of scientists consider themselves either religious or spiritual, or both, in all regions except the United States, United Kingdom and France. However, there is still a lot of work to be done to address long-held animosities. On both sides.
As he marks his third anniversary on the job, Pope Francis is providing encouragement, renewed optimism and a new energy to many of the world’s 1.2 billion Catholics. It is an appeal that extends beyond Catholics as the humble leader addresses issues from the refugee crisis to the environment. But can one person, even someone as charismatic as Francis, bring about lasting change?
China finds itself in the midst of a religious revival that is reshaping the global religious landscape in profound ways in the Third Millennium of the Christian era. From confounding expectations that sometime this century Islam may become the world’s largest religion to challenging Western theories of economic growth leading to the obsolescence of faith, China is in the midst of a great awakening that is transforming what once appeared to be the most secular nation on Earth to the leading edge of Christian expansion in the 21st century.
Religion is playing a major role in response to the European economic crisis. As faith-based organizations are increasingly depended upon to meet basic needs, a new landscape of challenges and opportunities is emerging that could result in dramatic shifts in church-state relations. A key question: Can a continent, once seen by many as on an inexorable march toward secularization, create new boundaries between the religious and the secular that respond to social needs in Europe’s increasingly diverse societies?