Religion and language is not a barrier between two countries (theme based)
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The Definitions and Distinctions of Culture and Religion
in which culture interacts with religion, and the positive implications they may have for FoRB, it is useful to try to understand them as distinct terms, in order to more easily describe the relationship between the two. However, it is important to recognize that attempting clean and separate definitions of these two terms has its limitations. For example, the indigenous spiritual traditions in Australia show that the distinctions between culture and religion are problematic, since indigenous traditions see less distinction between religious and other dimensions of existence and spiritual traditions as helping to define and produce economic and social relations (Maddox 2010, 2). The idea of a singular concept of religion, set apart from the non-religious and secular, has been critiqued by Talal Asad (1993) as a Judeo-Christian idea and not a distinction used elsewhere, but rather imposed by Western scholars on ideologies, practices and belief systems in the rest of the world. Even for those for whom religion is a separate category, the way in which religion interacts with other dimensions is recognized. Emile Durkheim (Durkheim 2001), for example, emphasizes that religion is something eminently social, providing social cohesion, control and purpose for people, as well as allowing individuals to interact and reaffirm social norms.
Therefore, this article, in treating religion and culture as separate categories to begin with and then seeking to describe the relationship between them, does not intend to gloss over the fact that such a relationship is already recognized, albeit to different degrees. But it finds it necessary to use this method because culture and religion are intentionally and explicitly separated for human rights purposes. It therefore makes most sense to begin with the same starting point, and to begin with religion and culture as they are defined outside of their relationship to each other, before exploring a relationship between the two that is relevant to FoRB and human rights.
With this in mind, let us begin with a noted definition of religion by historian of religion Martin Riesebrodt, who tries to find one definition that includes both Abrahamic and Asian religions:
Religion is a complex of practices that are based on the premise of the existence of superhuman powers, whether personal or impersonal, that are generally invisible. … The “superhumanness” of these powers consists in the fact that influence or control over dimensions of individual or social human life and the natural environment is attributed to them—dimensions that are usually beyond direct human control. Religious practices normally consist in using culturally prescribed means to establish contact with these powers or to gain access to them. What contact or access means depends on the religious imagination and on the social and cultural forms of accessibility (Riesebrodt 2010, 74–75).
The Definition of Culture...
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Culture is defined by the shared manners, customs, beliefs, rituals, ceremonies, laws, ideas, thought patterns, arts, tools, social institutions, religious beliefs, myths and legends, knowledge, values, a concept of self, morals, ideals and accepted ways of behaving. We live, do things, think and act in varied ways. These practices are particular ways that give us an identity. These are our cultural ways and give us the cultural identity.