Analisar o cenário sociopolítico e cultural brasileiro contemporâneo sem considerar o papel das religiões constitui um equívoco analítico. No campo da Comunicação, em particular, torna-se inviável compreender os processos comunicacionais sem reconhecer o lugar ocupado pelas religiões nas dinâmicas das relações humanas. Faz-se, portanto, necessário reafirmar elementos fundamentais para os estudos em Comunicação e Religiões e corrigir concepções ainda limitadoras que persistem nesse campo da pesquisa. Este artigo busca oferecer indicativos para a pesquisa nessa interface. Para isso, toma por base duas importantes referências: (1) o Dicionário Brasileiro em Comunicação e Religiões (Unaspress, 2021) e seu processo de produção; (2) os anais do Grupo de Pesquisa Comunicação e Religiões nos congressos nacionais anuais da Intercom que levantam temas prementes que instigam novas e pertinentes abordagens, sistematizados nos tópicos que compõem o estudo.
The Human and Nature scale (HaN scale) was developed in the Western context to investigate the relationship between ideas about nature and landscape planning. This pilot study expands the HaN scale and includes religion as an independent variable to investigate perceptions of human-nature relations in Indonesia. It examines how religious affiliation and religious practices influence visions of human-nature relations. This study shows that religious affiliation makes no difference. Muslims, Catholics, Protestants, and Hindus share their acceptance of the stewardship, partnership, and participation models while rejecting the master model. However, religious practice does make a difference. Those who practice religion to a lesser extent tend to agree more with the mastery vision than those who practice religion to a greater extent. This study suggests that religion makes a difference, not in terms of what religion respondents affiliate with, but in how religious they are.
Bissu is one living piece of evidence on how adat negotiates with religion. However, the proliferation of Islamic fundamentalism that emerged after the collapse of the New Order promoted the category of ‘Pabissu’ as a way to delegitimate Bissu. Hence, this study aims to explore Bissu’s spirituality with decolonizing methodology. In order to construct a counternarrative of ‘Pabissu’, this study has carried three lines of inquiry. Firstly, the authors discuss how androgynous ancestors exist in Attoriolong as Bissu’s authority in Bugis culture. Secondly, the authors analyze the ‘Islam Bugis’ vernacular culture that changes due to homonationalism. Thirdly, the authors unravel Bissus’ spiritual quest in the search for Allah as an effort to understand the presence of the queer spiritual space within “Islam Bugis.” Data were collected from (offline and online) fieldwork, ranging from in-depth interviews to direct observation. The results of this study are: (1) The concept of “Islam Bugis” allowed for the possibility of ‘coming out,’ and ‘acceptance’ in the family and immediate environment; (2) Pangngaderreng does not eliminate conflict but prolongs a passive tolerance of queer individuals without of any protective mechanism from the government; (3) Queer spiritual space shows embodied resistance through individuals’ understanding and enacting the five pillars of Islam, six pillars of Islamic faith, and fitrah in everyday lives beyond the ‘disciplined body.’
Pochi pensatori – o forse nessuno – occupano nella storiografia filosofica di Karl Löwith una posizione strategica tanto rilevante quanto Friedrich Nietzsche e Jacob Burckhardt. Le ricerche löwithiane sono dunque importanti in un doppio senso: tanto come letteratura critica sull’uno e sull’altro autore (e sul loro celebre rapporto), quanto nell’economia complessiva dello stesso pensiero di Löwith. L’articolo proverà a evidenziare tale doppia pregnanza attraverso la ricostruzione di due livelli interpretativi, che non si escludono ma anzi si compenetrano a vicenda. Un primo e più evidente piano, spesso considerato dagli interpreti, illustrerà la lettura löwithiana come un passaggio esistenziale dall’estremismo di Nietzsche alla disincantata moderazione di Burckhardt. A un secondo e meno ovvio livello, la posizione löwithiana sembra in grado di accogliere, almeno potenzialmente, Nietzsche e Burckhardt quali riferimenti complementari, ai fini di una convincente postura nei confronti della storia e del mondo storico.
