Religious Information Poverty in Australian State Schools

This paper introduces the concept of religious information poverty in Australian state schools from an information science perspective. Information scientists have been theorising about the global information society for some time, along with its increased provision of vital information for the good of the world. Australian state schools see themselves as preparing children for effective participation in the information society, yet Australian children are currently suffering a religious illiteracy that undermines this goal. Some reasons and theories are offered to explain the existence of religious information poverty in state schools, and suggestions for professional stakeholders are offered for its alleviation.

The "ethical anthropic principle" and the religious ethics of Levinas

Why did Levinas choose Isaiah 45:7 ("I make peace and create evil: I the Lord do all that") as a superscription of his essay on evil? This article explores the role of evil in Levinas's religious ethics. The author discusses the structure of evil as revealed phenomenologically and juxtaposes it to the structure of subjectivity found in the writings of Levinas. The idea of the "ethical anthropic principle," modeled upon the cosmic anthropic principle, is then used to link evil to the responsibility of the subject. The link is subsequently extended to God. This is proposed as one way of understanding the meaning of Isaiah 45:7. © 2001 Journal of Religious Ethics, Inc.

The socio-religious beliefs and nature of the contemporary Vampire Subculture

The contemporary Vampire Subculture can be defined as a multi-faceted, socio-religious movement with its own distinct collective community and network of participants who share a similar belief system and customary lifestyle that reflect their concept of the vampire. The Vampire Subculture consists of individuals who profess to be 'real vampires', vampire communities of like-minded persons, 'blood-donors' who willingly allow vampires to partake of them, occult-based and mystical-orientated groups that appeal to their spirituality, the blood fetishists, and the live-action vampire role-players. In response, a Christian counter-movement of self-proclaimed 'vampire-slayers' has emerged that actively opposes the vampire subculture and its beliefs and practices. The socio-religious nature of the Vampire Subculture can be best described as a Segmented, Polycentric and Integrated Network of participants.

Religious beliefs and practice, and alcohol use in Thai men

Buddhism, the Thai state religion, teaches that use of intoxicants should be avoided. Nonetheless, many Thai people drink alcohol, and a proportion are alcohol-dependent or hazardous or harmful drinkers. This study examines the relationship between Buddhist upbringing and beliefs and alcohol use disorders in Thai men. Three groups, comprising 144 non/infrequent/light drinkers, 77 hazardous/harmful drinkers and 91 alcohol dependents were inter-viewed regarding their early religious life and current religious practices and beliefs. No protective association was shown between early religious life and later alcohol use disorders, indeed, having lived as a buy in a temple for a period was commoner in those with adult alcohol problems. Few subjects reported frequent involvement in current religious activities (9, 8 and 6% in the non/infrequent/light drinkers, hazardous/harmful drinkers, and alcohol dependents respectively). Hazardous/harmful drinkers [odds ratio (OR) = 0.4, 95% confidence interval (0) = 0.2-0.9] and alcohol dependents (OR = 0.5, 95% Cl = 0.2-0.9) were less likely to report being moderately to strongly religious, than were non/infrequent/light drinkers, Understanding the association between religious beliefs and drinking behaviour can potentially assist in the development of prevention and treatment programmes.

Divorce, dispersal and incest avoidance in the cooperatively breeding superb fairy-wren Malurus cyaneus

1. Between 1988 and 2001, we studied social relationships in the superb fairy-wren Malurus cyaneus (Latham), a cooperative breeder with male helpers in which extra-group fertilizations are more common than within-pair fertilizations. 2. Unlike other fairy-wren species, females never bred on their natal territory. First-year females dispersed either directly from their natal territory to a breeding vacancy or to a foreign 'staging-post' territory where they spent their first winter as a subordinate. Females dispersing to a foreign territory settled in larger groups. Females on foreign territories inherited the territory if the dominant female died, and were sometimes able to split the territory into two by pairing with a helper male. However, most dispersed again to obtain a vacancy. 3. Females dispersing from a staging post usually gained a neighbouring vacancy, but females gaining a vacancy directly from their natal territory travelled further, perhaps to avoid pairing or mating with related males. 4. Females frequently divorced their partner, although the majority of relationships were terminated by the death of one of the pair. If death did not intervene, one-third of pairings were terminated by female-initiated divorce within 1000 days. 5. Three divorce syndromes were recognized. First, females that failed to obtain a preferred territory moved to territories with more helpers. Secondly, females that became paired to their sons when their partner died usually divorced away from them. Thirdly, females that have been in a long relationship divorce once a son has gained the senior helper position. 6. Dispersal to avoid pairing with sons is consistent with incest avoidance. However, there may be two additional benefits. Mothers do not mate with their sons, so dispersal by the mother liberates her sons to compete for within-group matings. Further, divorcing once their son has become a breeder or a senior helper allows the female to start sons in a queue for dominance on another territory. Females that do not take this option face constraints on their ability to recruit more sons into the local neighbourhood.

How far have reforms gone in Islam?

The encounter of East and West has initiated a period of reforms in Muslim societies. Some of the legal reforms enacted by premodern and modem Muslim states have been hailed as victories for women's rights in Islam. A historical and comparative perspective on the issue reveals that this is far from being true. Reforms constitute a far more complex issue. In many Muslim countries, Islamic law remained the main reference in matters pertaining to family and personal laws. To this day, women's rights remain a sensitive issue. A look at some modem Muslim legislations regarding divorce and polygamy illustrates both the tension that exists between the duties of modem states to uphold women's rights and their alleged Islamic principles and the tension that exists between state and religion. Paradoxically, recent developments in Iran illustrate aptly that some sort of reforms of family laws may be envisioned within the strictures of an Islamic society where Islamic law rules. (C) 2003 Elsevier Science Ltd. All rights reserved.