Religious Fundamentalism

This paper argues that the MAGA movement-rooted in Trumpism, Christian nationalism, and right-wing extremism-is not held together by coherent theology, policy, or ideology, but by anti-intellectualism. This shared hostility toward knowledge, expertise, and critical reflection forms the adhesive that binds together otherwise disparate factions, including dispensationalist Christians, white nationalists, conspiracy theorists, and authoritarian politicians. as resources for an alternative vision: a faith that embraces critical thought, resists authoritarianism, and welcomes awareness as the path to justice and hope.

The evangelical movement in Switzerland cannot be studied by tracking the use of the term "evangelical" 1 because many in Switzerland refrain from using the label "evangelical" for themselves or for a specific group. 2 Unlike in Austria, there is no denomination in Switzerland that uses the term evangelical in its title. The Swiss Evangelical Alliance uses the German word evangelisch rather than evangelikal in its name and recommends that media avoid the term evangelikal and instead speak of evangelische Christen. The reason for this Swiss reluctance to use the label "evangelical" is probably the desire to avoid associations with fundamentalism, American evangelicalism and sectarianism. 3 We will nonetheless use the standard international terms such as "evangelicalism" in this chapter.

By explaining a set of principles and rules governing the behavior and communication and agreements between companies, competition law prevents the deviation of the market structure to monopoly and improves its performance, and is actually the most important tool of competition policy in order to compensate for the lack of form and substance of private law regulations. As the most general and fair means of monitoring the economy, it has stepped into this field to increase the welfare of consumers through increasing the efficiency of resources.Considering the negative consequences of monopoly, including; Disruption of the market balance, the loss of consumer rights and the removal of other economic actors from competition, governments generally try to adopt measures such as the adoption of anti-monopoly regulations and the establishment of regulations facilitating competition in order to establish healthy and free competition in the relations of economic actors, while supporting Consumers' rights and creating balance in the market also prevent the formation of unnatural monopoly. Automobile manufacturing is one of the industries that, although it does not seem to have a monopoly, but in practice, this industry can be considered as one of the monopoly industries in Iran. This article was written with the aim of investigating the application of the rules of competition law in the Iranian automobile industry in a library manner using descriptive, analytical and inferential methods.The results confirm the fact that due to the monopoly of automobile manufacturing in Iran, competition laws are not applied in this industry

Diese Studie untersucht Max Webers Analyse des Zusammenhangs zwischen protestantischer Ethik, insbesondere der calvinistischen Askese, und der Entstehung des modernen Kapitalismus. Weber identifiziert die Rationalisierung der Arbeit und die ethische Heiligung des Berufs als zentrale Faktoren für die Herausbildung disziplinierter, zielorientierter wirtschaftlicher Handlungen, die im starken Kontrast zur mystischen und kontemplativen Askese der orthodoxen Traditionen stehen. Es wird betont, dass die protestantische Ethik den Kapitalismus nicht direkt verursacht, sondern einen ethischen und kulturellen Rahmen bietet, der rationales wirtschaftliches Handeln erleichtert. Zu den Schlüsselfaktoren zählen technologische Fortschritte, Säkularisierung und Kapitalakkumulation, die gemeinsam zur Institutionalisierung von Bürokratie und zur Ausbreitung rationalisierter sozialer Strukturen führten. Webers Analyse stellt den marxistischen Determinismus in Frage, indem sie die Rolle kultureller und religiöser Werte in der Gestaltung wirtschaftlicher Handlungen hervorhebt, gleichzeitig aber das „Eiserne Käfig“-Phänomen der rationalisierten sozialen Ordnung aufzeigt, in dem individuelle Freiheit trotz formaler Autonomie eingeschränkt ist. Die Studie schließt, dass die protestantische Ethik durch ihre Betonung der Arbeit als Ausdruck göttlicher Gnade sowohl individuelle Disziplin als auch die rationalen Strukturen förderte, die für die kapitalistische Entwicklung notwendig sind, und somit das komplexe Zusammenspiel von Religion, Kultur und wirtschaftlichem Leben in der westlichen Moderne veranschaulicht

The Bible is the written Word of God, a divine gift of heavenly origin. It is the inspired word of God, a reliable source of both truth and wisdom from God Himself and the standard for a believer’s life. It is the Word of God in a personal and transformative sense, holding authority in an individual’s life to the extent that its teachings resonate as true, morally upright, and spiritually meaningful to them. However, misconceptions about the Bible persist. Some believe that the Bible contains the Word of God and not the complete Word of God. While others argue that the Bible is not the Word of God but it is also is the Word of God. A more extreme view is that the Bible is not the word of God at all. This view dismisses the Bible as merely a fallible human book devoid of divine authority. Meanwhile, this presentation affirms the Bible as the Word of God. The descriptive approach is adopted. It is discovered that the Bible stands as the timeless word of God, its message piercing through ages. It is the sole valid basis for constructing doctrine, providing the necessary framework for understanding and applying Christian teachings. When correctly interpreted and contextualized with the guidance of the Holy Spirit, the Bible becomes a timeless blessing for current and future generations, leading to personal transformation, church growth, and community impact.

İsmail ÇALIŞKAN* Özet _Çalışmamızın konusu Tefsir Usulü alanında bugün elimizdeki en eski kaynak olan Abdullah b. Vehb (ö. 197/812)'in 'UIGmu'I-Kur'an'a ilişkin el-Cami' adlı eseri ve ondan yarım asır sonrasına ait Muhasibi (ö. 243/857)'nin Kitabu Fehmu'I-Kur'an ve Ma'anih adlı kitabıdır. Karşı laştırmalı olarak her iki müellifin entelektüel hayatı ve düşünce biçiminden hareketle eserlerinin muhtevasını, aralarındaki anlayış farklı lıklarını ve farklı yaklaşımlarının arka planını, zihniyet dünyalarını ve nihayet genelde İslam düŞüncesi ve ilim-kültür tarihi özelde de Tefsir Usulü için ne anlama geldiğini ortaya koymaya çalışacağız. Amacımız daha kapsamlı bir çalışmalarla ilk dönemdeki Ulumu'I-Kur'an ve usul meselesine ilişkin daha kapsamlı tablonun ortaya çıkarılmasına bir ilk adım oluşturmaktır.

Resumen Las distintas tradiciones culturales, aunque se nos presentan en bloque, como construcciones acabadas de autoría divina (traditum), en realidad han estado sujetas a una transmisión no exenta de adiciones, quitas y enmiendas a lo largo de los siglos (traditio). Esta suposición es la característica distintiva en que procede el método histórico-filológico que, llevado al estudio de la Biblia, permite identificar líneas y documentos que se han vuelto canon o norma y reorganizan las literaturas, las historias y las religiones contemporáneas. Para los enfoques fundamentalistas de las distintas religiones mundiales monoteístas esto no es más que herejía llana, aunque el conocimiento humanístico diga lo contrario./
Abstract
The different cultural traditions, although they are presented to us en bloc, as finished constructions of divine authorship (traditum), in reality have been subject to a transmission over the centuries not exempt from additions, removals and amendments (traditio). This assumption is the distinctive characteristic in which the historical-philological method proceeds, which, taken to the study of the Bible, allows us to identify lines and documents that have become canon or norm and reorganize contemporary literatures, histories and religions. For the fundamentalist approaches of the various monotheistic world religions this is nothing more than plain heresy, although humanistic knowledge says otherwise.
DOI: 10.13140/RG.2.2.36162.85447/2

The Catastrophic Explosion at Shahid Rajaei Port, Bandar Abbas: A Case of Structural Amnesia and Neoliberal Statecraft in Contemporary Iran.
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The explosion at Shahid Rajaei Port in Bandar Abbas stands as one of the most severe industrial disasters in contemporary Iran in terms of its human toll and social consequences. However, despite the profound human losses—independent sources estimate between 400 and 700 fatalities—and its widespread impact on the working class, the event was rapidly marginalized in public discourse and media coverage, submerged under a veil of informational and political silence. Within the framework of "structural amnesia" policies, field data indicate that 85% of the families of informal victims have been deprived of compensation. Thus, this amnesia not only affects the direct victims of the disaster but also encompasses those families who, due to a lack of official documentation, have lost the possibility of claiming legal rights and receiving reparations.
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This article aims to dissect the state's role in orchestrating this structural amnesia and to examine the political, economic, and social dimensions of the disaster. In light of neoliberal transformations in Iran's political economy, we witness a reduction in social protections, heightened precarity, and the erosion of labor legal frameworks. The article also seeks to expand on concepts related to precarization, the legal invisibility of the disappeared, and crisis narrative management, demonstrating how power relations and the neoliberal state in contemporary Iran have facilitated the silencing of this disaster's outcry. This discussion is situated within a context where Iran's political economy is undergoing neoliberal structural shifts—a period marked by diminished social protections, increased hazardous working conditions, and significantly weakened labor legal structures.
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In this context, Shahid Rajaei Port, as a hub for precarious labor and the site of the disaster, symbolizes the complexities of labor and state crises in Iran. The article argues that the amnesia surrounding such a disaster is not accidental but rather a consequence of structural state policies and the reproduction of an unequal order that serves the interests of economic and political powers.
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Keywords: Shahid Rajaei Port, Neoliberal State, Structural Amnesia, Precariat, Crisis Political Economy, Media Censorship

مقاله با تکیه بر مفهومِ «فراموشیِ ساختاری» و «دولتِ بحران»، به سه پرسشِ کلیدی پاسخ می‌دهد: 
۱. چگونه سیاست‌های نئولیبرال از دهه‌ی ۱۳۷۰ به بعد، بندر رجایی را به کانونِ نیروی کارِ بی‌ثبات تبدیل کرد؟ 
۲. دولت با چه سازوکارهایی روایتِ این فاجعه را از حافظه‌ی جمعی حذف نمود؟ 
۳. پیامدهای اجتماعیِ این فراموشی برای بازماندگان چیست؟

کلیدواژه‌ها: اسکله شهید رجایی، دولت نئولیبرال، فراموشی ساختاری، پریکاریسم، اقتصاد سیاسی بحران، سانسور رسانه‌ای

The church has the main mandate to carry out the Great Commission as written in Matthew 28:18-20. In the context of an increasingly complex multicultural society in the digital era and society 5.0, the church is faced with the challenge of delivering the gospel in a relevant manner without losing its theological essence. This research aims to examine the theological contribution of the church in carrying out the Great Commission in a multicultural society and formulate effective strategies in evangelism. Using a qualitative method based on literature review, this research analyses literature from various sources of theology, sociology of religion, and multiculturalism studies. The results show that the church has an important role in building social harmony through interfaith dialogue, multicultural education, and inclusive and contextual evangelism strategies. Churches that understand local cultures can bridge social and religious differences without losing Christian values. In addition, the utilisation of digital technology in church mission strategies allows for greater reach in the spread of the gospel. However, challenges remain, including theological differences, resistance to evangelism, as well as limited church resources in social ministry. Therefore, a collaborative approach with various communities becomes a strategic solution to strengthen the impact of the church's ministry. This research confirms that the church needs to continue developing mission methods that are relevant to the times, while remaining true to its theological principles. By actively engaging in social ministry and interfaith dialogue, the church can become an agent of social transformation that brings peace and prosperity to a multicultural society.

The church has the main mandate to carry out the Great Commission as written in Matthew 28:18-20. In the context of an increasingly complex multicultural society in the digital era and society 5.0, the church is faced with the challenge of delivering the gospel in a relevant manner without losing its theological essence. This research aims to examine the theological contribution of the church in carrying out the Great Commission in a multicultural society and formulate effective strategies in evangelism. Using a qualitative method based on literature review, this research analyses literature from various sources of theology, sociology of religion, and multiculturalism studies. The results show that the church has an important role in building social harmony through interfaith dialogue, multicultural education, and inclusive and contextual evangelism strategies. Churches that understand local cultures can bridge social and religious differences without losing Christian values. In addition, the utilisation of digital technology in church mission strategies allows for greater reach in the spread of the gospel. However, challenges remain, including theological differences, resistance to evangelism, as well as limited church resources in social ministry. Therefore, a collaborative approach with various communities becomes a strategic solution to strengthen the impact of the church's ministry. This research confirms that the church needs to continue developing mission methods that are relevant to the times, while remaining true to its theological principles. By actively engaging in social ministry and interfaith dialogue, the church can become an agent of social transformation that brings peace and prosperity to a multicultural society.

Die Beziehung zwischen Demokratie und Liberalismus gehört zu den umstrittensten Fragen der modernen politischen Philosophie. Denker wie John Locke, Alexis de Tocqueville und Jürgen Habermas haben betont, dass Demokratie, wenn sie frei von rechtlichen Garantien und individuellen Rechten ist, rasch in Tyrannei umschlagen kann¹. Der Iran mit seinem komplexen Weg von der konstitutionellen Revolution bis zur Islamischen Republik ist ein herausragendes Beispiel dafür, wie das Fehlen liberaler Grundlagen demokratische Ideale schwächen kann. Nach mehr als einem Jahrhundert politischer Kämpfe und vier Jahrzehnten religiöser Herrschaft erkennt die iranische Gesellschaft heute mehr denn je die Notwendigkeit des Säkularismus und der Vorrangstellung des Rechts als grundlegende Voraussetzungen für eine stabile demokratische Zukunft.

This paper investigates the intersection of eschatological rhetoric and genocidal violence in the Israeli–Palestinian conflict. It traces how biblical motifs, from the apocalyptic war of Gog and Magog to the figure of Amalek, have been mobilized by Israeli political and religious leaders to sacralize war and legitimize collective punishment. Drawing on examples from Lebanon in 1982, to the wars on Gaza in 2008 and 2009, 2014, and 2023 to 2025, it shows how concepts once confined to theological speculation have entered state discourse, transforming military campaigns into redemptive wars framed as divine missions. The analysis highlights processes of dehumanization, incitement to genocide, and the appropriation of messianic narratives by both Israeli and Palestinian actors. It further considers internal dissent within Israel and the role of international law in identifying genocidal intent. Ultimately, the study warns that the theological use of violence risks becoming a self-fulfilling prophecy, turning apocalyptic visions of destruction into historical reality.

This paper critiques the apologetic appeal to peace and joy as confirmation of divine truth. We argue that emotional experiences, while existentially powerful, lack diagnosticity across rival hypotheses, thereby failing the evidential standard for truth claims. Drawing on philosophical analysis, cross-religious data, and neuroscientific accounts, the paper shows that religious tranquility is neither unique to Christianity nor evidentially discriminating. A framework of epistemic foundations demonstrates that when emotional states are equally probable across mutually exclusive worldviews, their Bayes factor approaches unity, rendering them non-discriminating. Sources of error in emotional apologetics are identified: inflation of uniqueness, misuse of affect as warrant, ritual manipulation, and faith-entrenchment of bias. The conclusion reframes authentic peace as a by-product of rational inquiry rather than ritual-dependent highs.

This paper examines the complex relationship between religion and violence across various faith traditions, analyzing whether religious doctrines inherently promote violent behavior or merely serve as tools appropriated by political actors for their own ends. Through a comparative historical analysis and case study approach, the research investigates how theological frameworks-particularly René Girard's mimetic theory and Charles Taylor's concept of numinous violence-help explain the persistence of religiously framed conflicts. The study explores manifestations of religious violence in Christianity, Islam, Judaism, Buddhism, Hinduism, and Sikhism, demonstrating how doctrinal interpretations interact with socio-political contexts to either mitigate or intensify violent tendencies. Employing discourse analysis of religious texts, historical documentation, and contemporary case studies, the research reveals that while religions contain doctrines that can be mobilized for violent purposes, violence typically emerges from the interplay between theological justifications and underlying political, economic, and cultural tensions. The findings suggest that religious violence operates through mechanisms such as the "scapegoat mechanism" and "crusade mentality," which transform political struggles into existential conflicts by framing opponents as impure or evil. This research contributes to ongoing academic debates by offering a nuanced understanding of how religious ideologies become weaponized across different traditions and historical contexts, challenging both essentialist views that religion is inherently violent and apologetic perspectives that dissociate religion entirely from violence.

Democracia y Sinodalidad desde los excluidos sobran racistas y discursos de odio • Al confrontar a Jesús con los instigadores al odio de su época, el Evangelio se convierte en espejo de nuestras propias sociedades, atraídas actualmente por nacionalismos excluyentes, populismos manipuladores, fundamentalismos ideológicos y clericalismos retrógrados.

RESUMO O presente artigo examina a complexa relação entre fundamentalismo explorado por Kae das vertentes puritanas do protestantismo norte-americano. Usando autores como Francisco Cartaxo Rolim e Roseli Fischmann, aborda a trajetória histórica do protestantismo, suas polarizações teológicas e políticas, e as tensões entre evangelização e responsabilidade social. Explora o surgimento da Direita Cristã, suas conexões com o neoliberalismo e o uso da retórica agente contracultural e sua expansão global, enfatizando a resistência ao ecumenismo e a defesa de uma teologia conservadora.

Polygamy movement that often discredits women is increasingly taking a place in modern urban society. Polygamy has existed before Islam coming and became a legal practice which powered by the Quran after Islam coming. However, global values influence the mindset about polygamy such as Liberalist who totally reject polygamy whereas Muslims themselves (moderates and progressives) offer new ideas to tighten practice of it. Globalization not only brings view-contra but also reinforce polygamy such as Muslims urban (tend to be puritans) which developed due to the advance of technology and information that brings of textual and instant views on the Quran. Differences understanding in the community, have diverse implications for the perspective of gender equality, specifically power relations of male and female. This study aims to find out how the relation men's power over women in polygamy based on various views of the various groups above with using method literature study. Based on ...

Would a Rational God Endorse Faith Beyond Evidence? his paper examines whether a rational and benevolent God would endorse the kind of faith promoted in the Bible and many Christian traditions. Faith is defined not as "blind belief" but as a degree of conviction that surpasses the degree warranted by the available evidence. While Christian texts often valorize such faith, this analysis argues that it is inconsistent with divine rationality and benevolence. The paper considers the nature of faith and divine expectation, its historical role in social control, and its tension with evidence-based belief. It also addresses theological responses, including claims that faith transcends rationality or that exclusivity is part of divine order. Drawing on Bayesian epistemology, symbolic logic, decision theory, and likelihoodist methods, the analysis concludes that a rational deity would not endorse belief beyond evidence, but would encourage proportioning conviction to evidential support. Faith as traditionally promoted in Christian doctrine thus appears incompatible with the attributes of a God committed to truth and intellectual honesty.

What do words mean and do you share that meaning with the user of the words? That problem is is entrance to a variety of philosophical questions about both meaning and consciousness. The essay also investigates the ideas of Owen Barfield and is a review of a book by Ron Smitherman: "Philosophy and the Evolution of Consciousness.

V ur'an, her yönüyle ilahi bir kitaptır. O, bir di-~in temel kurucu kitabı olması hasebiyle aynı zamanda, muazzam bir bilgi deposudur. Önemli olan şudur ki, onun bilgi yığını olarak kalmaması ya da görülmemesi, yaşama aksettirilmesi gerekir. İla hi kitap oluşunun esprisi de peygamberliğin en temel fonksiyonu da burada tebarüz eder. Çünkü bilginin neye yaradığı ya da nasıl bir davranış tarzı ilham ettiği, ancak peygamberin hal ve hareketleriyle somutlaşmaktadır. Burada bireylerden beklenen, Müslüman bilincinin tezahür etmesidir. Hz. Peygamber, Kur'an aracılığıyla Müslüman bilinci inşa sını başarıyla tamamlamıştır. Onun Kur'an-hayat bağlantısını rapteden fiil ve davranışiarına bir anlamda biz, Kur'an'ın fiili/davranışsal tefsiri diyoruz. Etkisi itibariyle Kur'an'ın sözlü tefsirindense davranışsal tefsiri paha da önemlidir.-E~er Kur'an tefsirini, ilahi metni, beşeri aklın anlayabileceği biçime aktarmak veya beşeri aklın aniayabi/eceği seviyede açıklamak şeklinde tanımlayacak olursak, Hz. Peygamber'in müfessir olmasının sadece sözlü

Odisha, the state government and non-government organisations, support and create self-help groups (SHGs) through incentives to engage in income-generating projects as a method to enable and empower vulnerable women. While the creation of SHGs is evidence of political will and commitment of the state towards facilitating women’s empowerment processes, this paper shows that the continuation and success of SHGs largely depends on women’s understanding of empowerment. This paper examines processes of empowerment through an investigation of its practice, and emerging meanings, by women in self-help groups in Odisha State, India. The significant contribution of this paper is the analysis of notions of empowerment using voices of women actively engaged in processes of reclaiming agency and building capabilities on a daily basis. The narratives were collected from members of 46 self-help womens’ groups of on their lived experiences of forming and joining SHGs through open-ended interviews ...

The article spans the Asian Forum on Celebrating Synodality & Indigenous Living Traditions in the Asian Church, held in November 2024 in Kathmandu, Nepal.
The highlights are presented in two parts: (I) Process & Encounter, and (II) Emerging Voices, Key Learnings & Recommendations. Simultaneously, the
author develops an Emerging Theological Framework around Indigenous peoples, Synodality, and the Asian Church through the lens of alienation, synodality, inculturation, and discipleship. The article proposes a new approach to synodality within the Church, advocating for greater inclusion and respect for Indigenous cultures and learning from existing synodal practices within Indigenous communities. It offers the Asian church an opportunity to have a deeper inculturation and recovery of her identity as disciples of Jesus and covenant partners with the poor and the indigenous.

The article spans the Asian Forum on Celebrating Synodality & Indigenous Living Traditions in the Asian Church, held in November 2024 in Kathmandu, Nepal.
The highlights are presented in two parts: (I) Process & Encounter and (II) Emerging Voices, Key Learnings & Recommendations. Simultaneously, the author develops an Emerging Theological Framework around Indigenous peoples, Synodality, and the Asian Church through the lens of alienation, synodality, inculturation, and discipleship.
The article proposes a new approach to synodality within the Church, advocating for greater inclusion and respect for Indigenous cultures and learning from existing synodal practices within Indigenous communities. It offers the Asian church an opportunity to have a deeper inculturation and recovery of her identity as disciples of Jesus and covenant partners with the poor and the indigenous.

Representative studies of religious diversity in Colombia carried out during the last 12 years show a significant increase in people belonging to denominations of Protestantism (Evangelical, Pentecostal, Historic Protestants, and Adventists, among others). However, the similarities, differences, and distinctive features of their religious beliefs and practices remain under-studied. The aim of this study is to obtain a picture of the salient relationships among religious beliefs and practices variables, as well as ethical and moral positions variables, to explore their dimensional relationship to protestant religious identities. To develop this work, we analyzed the opinion of dwelling individuals in the 32 departments of Colombia based on empirical data collected through a survey. Furthermore, we attempt to create a categorization of surveyed Protestants through multiple correspondence analyses (MCA).

This article explores the idea of postsecularism and the concept of post-secular society, focusing on the evolving relationship between religion and contemporary society. In the contemporary world, the interplay between religion and public life has undergone significant transformations due to globalization, multiculturalism, and the persistence of religious influence in social and political spheres. The study highlights the limitations of secularism, which advocates for the separation of religion from public and political life, and contrasts it with post-secularism, which acknowledges the enduring relevance of religion in modern societies. Habermas characterizes post-secular societies as those where religion retains a prominent role despite the processes of secularization. He argues that religious communities must adapt to modernity by engaging with scientific knowledge and secular laws, adopting a reflexive stance. Simultaneously, secular citizens should recognize the social value of religious beliefs rather than dismissing them as archaic remnants. This reciprocal adjustment fosters a dialogic space where religious and secular perspectives coexist and contribute to public discourse. The article outlines the differences between secularism and post-secularism. Secularism seeks to marginalize religion to the private sphere, emphasizing rational and scientific thought in public decision-making. In contrast, post-secularism integrates religion into the public sphere, viewing it as a source of moral and cultural values. Habermas proposes a "translation process," where religious arguments in public debates are reframed in universally accessible, secular language. To summarize, the article emphasizes that post-secularism offers a more inclusive framework for democratic societies, balancing religious and secular perspectives while addressing global challenges collaboratively.

Religiosity tends to decline across generations. However, religious decline is more pronounced in some countries and the diminishing aspects of religion vary by context. To explain such variation, we extend the general secular transition model, which proposes that countries undergo a similar process of secularization beginning at different points in time. We explain that secular transition happens in three steps: first, public ritual participation declines; second, the importance of religion to individuals declines; and third, people shed religious affiliation. We test this model using datasets from surveys in 111 countries (Pew Research Center), 58 countries (World Values Survey and European Values Study (WVS/EVS)), and a subset of 17 countries measured in at least five WVS/EVS waves. We show the model fits countries with Christian, Muslim, Hindu, and Buddhist pluralities. While Eastern post-Soviet countries deviate from this pattern, traditionally Muslim countries appear to follow its early stages. However, we recommend caution in interpreting longitudinal claims, due to limited data.

Describes: the hallmark of effective leaders as commitment and competence to widen the circle of leaders, both formal and informal; Moses' model of leadership development; the traditional view that character is the critical qualification for leadership; the essence of leadership development in practice as relational; and practice guidelines.

La libertad religiosa como Madre de todas las libertades ante los choques con la religiosidad inmigrante • El Vaticano II en Dignitatis Humanae marcó un cambio histórico al explicitar el derecho de toda persona a practicar su fe libremente. La libertad religiosa es "madre de todas las libertades", un derecho fundamental basado en la dignidad de la persona. La verdad no se impone por la fuerza, sino que se ofrece con amor, como Jesús.

The new coronavirus pandemic, COVID-19, has resurrected a number of historical and sociological problems associated with naming and blaming collectives for the origin or transmission of infectious disease. The default example of the false accusation in 2020 has been the case of the charge of well poisoning against the Jews of Western Europe causing the pandemic of the Black Death during the fourteenth century. Equally apparent is the wide-spread accusation that Asians are collectively responsible for the spread of the present pandemic. Yet querying group actions in times of pandemics is not solely one of rebutting false attributions. What happens when a collective is at fault, and how does the collective respond to the simultaneous burden of both false, stereotypical accusations and appropriate charges of culpability? The case studies here are of Ultra-Orthodox Jewish (Haredi) communities and the PRC during the 2020 outbreak of COVID-19.

The United States has formally declared the Balochistan Liberation Army (BLA), an organization notorious for spreading unrest and terrorism in Balochistan, as a terrorist entity. This decisive step comes after years of evidence that the BLA has repeatedly targeted innocent Pakistanis in cold blood, destabilized the region through acts of violence, and worked to further separatist designs against the sovereignty of Pakistan. It is now well-established that these conspiracies have been hatched with the covert assistance of the Modi government in India, which has long harboured malicious intentions toward Pakistan. The announcement is widely seen as a significant victory in Pakistan's ongoing war against terrorism, reaffirming the nation's stance that the perpetrators of violence will eventually face the weight of global justice.

Bengali males, in colonial hegemonic discourse, were projected as "weak" and "submissive" (Macaulay qtd. in Chowdhury 4; Banerjee 29; Ray 21). This tendency of feminizing colonized males was naturalized through the process of constant discursive practices by the end of the nineteenth century. This discourse, as has been demonstrated by different historiographies, had influenced the selfperception of the Bengalis to a large extent. However, the colonial resistance and nationalist movements proved to be a fruitful site for the Bengalis to counter the negative portrayal of their masculine selves (Chattopadhyay 271). Again, emerging nationalist discourses in anti-colonial movements in various parts of the world led to the concept of "gendered nationalism" whereby nation is signified as mother and its male citizen as the savior or protector of the "motherland" (Mayer; McClintock, qtd. in Banerjee 6). Consequently, the view that woman is to be seen as the preserver of the tradition and producer of the valiant male citizen got normalized in the discourse of nationalism. It is against this background that this paper aims to read Letters of 1971 (Ekattorer Chithi) -a collection of letters written during the Liberation War of Bangladesh in 1971 by the freedom fighters -as an endeavor to the historic legacy of reclaiming Bengali masculinity. Letters of 1971 unraveling the gallantry of the freedom fighters, and their decision of embracing martyrdom over defeat, engages a glaring instance of a counter-narrative of the colonial discourse of Bengali masculinity. Alongside, the narratives of Letters of 1971 will be seen, in this paper as participating in the discourse of gendering nationalism through its projection of the nation as mother who is in dire need of action from its valiant sons.

A cuarenta años de las elecciones que pusieron fin a la última dictadura cívico-militar argentina, los pactos y el vocabulario político que signaron
la “época democrática”, comenzaron a ser puestos en cuestión desde las expresiones radicalizadas de la derecha nacional. La singularidad del clima político actual está dada por la conformación de movimientos
y partidos políticos de derecha radical que recurren a discursos e imaginarios políticos antidemocráticos, mientras continúan participando de la contienda electoral y al interior de las instituciones políticas representativas, como la arena legislativa. En un clima generalizado
de “desmarginación y normalización” de la ultraderecha y de desdemocratización, la radicalización
conservadora coincidió en Argentia con la reacción anti-derechos frente a
la discusión sobre la despenalización del aborto, especialmente,
a partir del año 2018. A lo largo de estas páginas reponemos el punto de inflexión al proceso de democratización en materia de derechos sexuales que tuvo lugar en los últimos años, para mostrar cómo se posicionó la derecha, configuró sus discursos, y, finalmente, cómo se radicaliza, se organiza y adquiere identidad partidaria al incorporar discursos anti-género.