religiosity

This paper focuses on the impact of cyberspace on religiosity in Iran through reviewing previous studies. The situation of religion in the age of the internet has always been a major matter of concern for Iranian scholars and policy makers. Accordingly, there have been many researchers who have addressed and approached this problem but there has been no comprehensive understanding of the impact of the internet on religiosity, as no comparative study has been conducted to date. This paper applies meta-analysis as the method for reviewing previous attempts while trying to gather all the data by classifying problems, methods, theoretical approaches and more importantly their results. The outcome of this study is to indicate the impact of cyberspace on religiosity and religious identity, apart from classifying and clarifying the status of religiosity in Iran. Having a stronger religious identity causes less online misbehaviors like searching and engaging in pornography. It also indicates using cyberspace for recreational purposes compared to using it for communication or gathering information etc. makes the users more likely to have a weaker religious identity.

Existing evidence seems to indicate that Muslims in Scotland have constructed hyphenated or hybrid identities that draw on religion, ethnicity and nationality. However, minor attention has been given to the differences in importance, meanings, and strengths of these identities, or the significance of their identity markers. Ethnic minority people can be identified with both their ethnic groups and their country of residence; each identity can be either strong or weak, or identification with both can be high. The extent and degree of identification with specific identity markers (such as ethnicity, nationality or religion) can be varied and subjected to difference. This paper discusses the importance, meaning, and strength of these markers in Muslims’ identity negotiation in Scotland through an analysis of the importance of ethnicity, religion and nation. Drawing on a study based on twenty-seven semi-structured and qualitative interviews carried out in 2011 with second-generation[1] Muslims across Scotland’s major cities and small towns, this research suggests the importance of social imposition (labelling behaviour and mis-recognition), family education and cultural ties in varying the meanings and the strength of  second-generation Muslims’ national and ethnic identities in Scotland. In addition, this paper  highlights the significance of various levels of religiosity in differentiating the meanings and strength of participants’ religious identities. [1] In this paper, ‘first generations’ are those Muslims who were born outside the UK and immigrated to UK and the term ‘second generation’ refers to those Muslims who were born in the UK to non-native parents.

Purpose: The aim of this study was to develop an educational leadership model based on the teachings of Islam. Methodology: The present study was fundamentally-applied and in terms of data collection method, it was a mixed (qualitative-quantitative) exploratory research. The statistical population in the qualitative part of the research was Islamic experts who using purposive sampling method, 12 people were selected as the sample size. In the quantitative part, the statistical population included all principals and deputies of non-governmental schools in Tehran, of which 281 were selected using stepwise cluster random sampling and Cochran’s formula. Data were collected by two methods: information was collected by referring to the Quran, Nahj al-Balaghah, Imam Sajjad’s treatise on law and sufficient principles) and field (researcher-made questionnaire). The validity and reliability of the instrument were evaluated and confirmed in two parts: quantitative and qualitative. The collected data were analyzed in the qualitative part by meta-combined method using MAXQDA coding software and in the quantitative part by confirmatory factor analysis using Lisrel-V8.8 software. Findings: The results showed that among 112 indicators, three dimensions and twelve components are involved in developing a model of educational leadership based on the teachings of Islam, which are: the dimension of religiosity with the components of religiosity and divine help; The dimension of self-balance: the components of self-discipline, wonder-breaking and dignity-enhancing; The dimension of labor relations: components of organizational leadership, responsibility, trust building, heart writing, tolerance, participation, and central justice. Conclusion: The findings also showed that the model had a good fit.

INTRODUCTION: Social participation has proved to be effective in the establishment and development of civil societies, assuming great importance in this regard. The Red Crescent Society, as the largest non-governmental organization (NGO) in the country and the oldest NGO in the world, is engaged in humanitarian activities at both national and international levels through attracting and retaining volunteers and public participation. METHODS: The present practical quantitative cross-sectional field study aimed to investigate the relationship between religiosity and citizens' voluntary participation in the activities of the Red Crescent Society. The statistical population included all volunteers participating in the activities of the Isfahan Red Crescent Society, out of whom 384 cases were selected as the sample. The data were analyzed using SPSS software and structural equation modeling in SmartPLS software. FINDINGS: It can be seen that religiosity in various dimensions is one of the important sources of increasing the voluntary participation of citizens, which increases the various dimensions of voluntary participation. In this regard, it can be said that Islam especially Shia religion due to its collective nature of abundance can play a very important role in increasing the voluntary participation of citizens and the Red Crescent Society, as a non-profit public institution, can also use this capacity to advance its transcendent goals. CONCLUSION: As evidenced by the obtained results, there was a positive and significant relationship between religiosity dimensions (belief, experience, practice, knowledge, and consequences) and voluntary participation in the activities of the Red Crescent Society; therefore, all research hypotheses were confirmed. Furthermore, based on the results of the structural equation model (SmartPLS), religiosity had a moderate effect on voluntary participation in the activities of the Red Crescent Society.