Academic literature on the topic 'Comparative religion'
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Journal articles on the topic "Comparative religion"
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Abid Naeem, Atiq ur rehman та Hafiz Saeed Ahmad. "تقابل ادیان اور آفاقیت کی تشکیل: معاصر مواقف کا تجزیہ". مجلہ اسلامی فکر و تہذیب 2, № 2 (2022): 16–25. http://dx.doi.org/10.32350/mift.22.02.
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The Comparative Study of Religions is a branch of study that emerged in the West during the late nineteenth century. Being a branch of Social Sciences, Comparative Religions nourishes in a scientific environment; and therefore, started viewing religion as a secular branch of study and a subjective phenomenon. The term, ‘Comparative Study’ has been used as synonymous with Science of Religions, History of Religions and Philosophy of Religions. However, the paradigm of Comparative Religions differs from the traditional pattern of study of other religious traditions and faiths, viz. to prove the authenticity and veracity of one’s own religion over other religions. This paper intended to highlight the concept, history, objectives and paradigm of Comparative Religions. The Western modern Comparative Religionists employs it to develop a sound understanding of the history, origin, and structure (including religious beliefs, rituals, morals and other important teachings) as well as agreements and differences among various religions of the world. The objective of this kind of study is to create impartial observers of other religions; and to develop a universality to the world’s religion that can be acceptable to the whole of humanity.
 Keywords: Comparative Religions, History of religions, Individualism, Philosophy of religions, Universalism.
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Redington, James D., and Kedar Nath Tiwari. "Comparative Religion." Journal of the American Oriental Society 105, no. 4 (1985): 816. http://dx.doi.org/10.2307/602825.
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Kettell, Steven. "State Religion and Freedom: A Comparative Analysis." Politics and Religion 6, no. 3 (2013): 538–69. http://dx.doi.org/10.1017/s1755048312000600.
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AbstractState religions form one of the main features of the international political landscape, but scholarly research into their dynamics and effects remains limited. This article aims to address this deficiency through a comparative examination of state religions and levels of political and religious freedom. The findings show that countries with a state religion have substantially lower levels of freedom across a range of measurements than countries with no state religion. The absence of any clear correlation to levels of human development, religious diversity and religiosity indicates a key causal role for the institutional mechanics of state religion itself.
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Reeh, Niels. "Inter-religious Relations as a New Foundation for Comparative Religion." Method & Theory in the Study of Religion 32, no. 1 (2020): 47–73. http://dx.doi.org/10.1163/15700682-12341468.
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Abstract This article argues that the problems that comparative religion encountered in the 1980s and onward did not arise from the comparative project as such, but rather from the fact that comparative religion was founded on an analytical strategy that relied on defining religion. In order to overcome these problems and critique of Jonathan Z. Smith, Talal Asad and others, it is proposed that the comparative study of religion could be re-established on the basis of a different analytical strategy and more specifically on the basis of a relational perspective, in which the crucial point of departure is the finding that religions in many periods and cultural settings seem to constitute themselves in relation to at least one significant other religion. In periods and cultural settings, where religions relate to each other, we do in fact have a commonality between all religions, namely the inter-religious relation. This relation can ensure that we are not comparing things that have nothing in common. If the inter-religious relation is the point of departure, the comparative study of religion can be transformed in such a way that it is not overturned by the social constructionism or post-modernism of J. Z. Smith, Talal Asad and others.
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Harahap, Indra, and Lidia Afni. "PANDANGAN MASYARAKAT SEI KEPAYANG TERHADAP ILMU PERBANDINGAN AGAMA." Studia Sosia Religia 5, no. 1 (2022): 30. http://dx.doi.org/10.51900/ssr.v5i1.12171.
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<em>Religion and religious life are inseparable elements of human life and the cultural system of mankind. Since the beginning of human culture, religion and religious life have been symptomatic in life, even giving the style and form of all cultural behavior. Religion and religious behavior grow and develop from a sense of human dependence on supernatural powers that they feel as the source of their life. Comparative Religion Science is a science that studies the origin of the formation of a religion, the characteristics and structure of a religion as well as what problems are contained in that religion. It is also stated that, Comparative Religion is a branch of science that has an effort to investigate the symptoms and understand the religious aspects or attitudes of a belief as well as its relationship with other religions including similarities and differences. Thus, it will be possible to compare a religion/belief with other religions/beliefs with the aim of recognizing various religions/beliefs and also being able to mediate between the problems that exist in the religious community. So far, the people of Sei Kepayag are still very layman and most of them do not know or even know nothing about Comparative Religion.</em>
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Malik, Mohd Ashraf. "WESTERN METHODOLOGY TO STUDY RELIGION WITH SPECIAL REFERENCE TO COMPARATIVE RELIGION." Indonesian Journal of Interdisciplinary Islamic Studies 4, no. 1 (2020): 35–56. http://dx.doi.org/10.20885/ijiis.vol4.iss1.art3.
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The systematic study and comparison of religions have traversed a long path since Max Muller wrote Comparative Mythology in 1856. Muller had predicted about the ‘Science of Religion’ (Religionswissenschaft) as the ‘Science’ that is based on an impartial and truly scientific comparison of all, or at all events, of the most important religions of mankind. Such an approach was developed in contrast to the reductionist tendencies as found in the anthropological, sociological and psychological theories put forward by the scholars as E. B. Tylor, James Frazer, Herbert Spencer, Emile Durkheim, and Sigmund Freud, etc. The process of studying religions comparatively implied the understanding and appreciation for the religious phenomenon without passing any judgement on the religion studied. In the succeeding pages we will be discussing and analysing the approach and method known as phenomenological method in the study of religions. Such a method is a modified or revised form of comparative religion methodology as was envisioned by Max Muller in the 19th century.
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Willard, Aiyana K. "The Evolution of Culture as a New Pattern for Comparative Religion." Method & Theory in the Study of Religion 30, no. 2 (2018): 150–56. http://dx.doi.org/10.1163/15700682-12341421.
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AbstractIn his new book, Paden argues that evolutionary theory creates new and fertile ground for the comparative study of religion. I suggest that extending Paden’s argument to embrace new theories of cultural evolution will continue to broaden our ability understand the origins of both the similarities and differences in religions across societies. Religions are cultural systems and as such an understanding of our shared biology can only explain a limited amount of what religion is and does. I discuss how new cultural evolutionary theories that examine cultural variation and cultural change based on how humans learn and transmit cultural content and can improve the theoretical foundations of comparative studies of religion. Exploring different mechanisms of cultural learning can help explain why certain features of religion are found across a wide variety of religions while others are only found in specific groups.
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Ambasciano, Leonardo. "Comparative Religion as a Life Science." Method & Theory in the Study of Religion 30, no. 2 (2018): 141–49. http://dx.doi.org/10.1163/15700682-12341414.
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AbstractThe present paper offers a brief contextualization of William E. Paden’sNew Patterns in Comparative Religion(2016). Paden’s “new naturalism” entails the unification of cognition, biology, sociology, and ecology in order to bring down the divide between natural sciences and the humanities. While some representatives of the neo-phenomenological trend in comparative religion are currently reviving the most epistemically unwarranted assumptions of Mircea Eliade’s (1907-1986) disciplinary approach, Paden’s proposal stands out as an indispensable asset for the reorientation of comparative history of religions as a life science. Nonetheless, the presence of some problematic Eliadean tenets in Paden’s volume is called into question.
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Ziolkowski, Eric. "Kierkegaard and Religionswissenschaft: A Source- and Reception-Historical Survey (Part 1)." Kierkegaard Studies Yearbook 27, no. 1 (2022): 433–81. http://dx.doi.org/10.1515/kierke-2022-0021.
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Abstract The subject of this two-part article (the second part will be published in KSYB 2023) is the bearing of Søren Kierkegaard’s writings, and of their reception, upon the development of Religionswissenschaft or the comparative study of religion. This first part opens by taking account of Kierkegaard’s own awareness of, and relationship to, “non-Christian” religions (Judaism, Islam, Hinduism, Buddhism, religions of China, etc.), including his late reading of Schopenhauer; then considers Kierkegaard in juxtaposition with his contemporary F. Max Müller, the Sanskritist and foundational pioneer of comparative religion, and the two men’s contrasting relations to F.W.J. Schelling; and finally examines the interest taken in Kierkegaard by William James, Max Weber, and Gerardus van der Leeuw as early twentieth-century contributors through three different disciplines to the study of comparative religion.
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Тoktarbekova, L., N. Seitakhmetova, and Sh Bidakhmetova. "TRADITION IN CHRISTIAN AND ISLAMIC CULTURES: A COMPARATIVE ANALYSIS." Al-Farabi 78, no. 2 (2022): 167–83. http://dx.doi.org/10.48010/2022.2/1999-5911.12.
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The article analyzes the traditions of traditional religions in the culture of Christianity and Islam. The traditions of сhristian and islamic culture, which make up the Abrahamic religion, differ not only in their similarity but also in their differences. The authors conduct a comprehensive analysis of the dogmas of dual religions and religious rituals dedicated exclusively to worship and worship. Religious traditions are analyzed using comparative and historical and cultural methods, and the predominance of similarities in religious traditions, religious holidays, and religious rituals in both religions is reflected. This is a religion that is complementary to each other, which arose in the way of continuity, and not in the opposite faith in the two religions.
Dissertations / Theses on the topic "Comparative religion"
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Gilbey, Wayne. "Effects of Religious Motivation on the Relationship between Religion and Well-Being." Thesis, Walden University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3623162.
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<p> The purpose of this study was to examine whether intrinsic, extrinsic, and quest religious motivations mediate the relationship between the religious philosophy and perceived well-being of believers. The intrinsic-extrinsic-quest paradigm has been the dominant measure of religious motivation for more than 3 decades. However, the different effects of intrinsic, extrinsic, and quest motivation on the well-being of believers has not been tested on a stratified, purposeful sample of the major world religions. A quantitative, quasi-experimental research design was used with an online, self-report questionnaire and mediation analysis to examine the effects of religious motivation on the relationship between religious philosophy and well-being. A stratified, purposeful sample of 763 members of the major world religions completed assessments of religion and well-being. Linear regressions revealed that intrinsic, extrinsic, and quest religious motivations were three distinct constructs, that they do exist across the world religions, and that they mediated the relationship between different religions and well-being, depending on which predictor and outcome variables were being examined in the mediation triangle. Positive social change is possible for counselors, therapists, psychologists of religion, religious leaders, and laypersons at the individual and societal level through knowing which religious beliefs, motivations, and practices are associated with positive affect, satisfaction with life, the fulfilment of basic human needs, eudaimonic well-being, and better physical health. Individuals come to religion mainly during times of personal crises as a way of coping, expecting urgent results, and these findings illuminate the effectiveness of their chosen coping strategy. </p>
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Gilbey, Wayne. "Effects of Religious Motivation on the Relationship between Religion and Well-Being." ScholarWorks, 2011. https://scholarworks.waldenu.edu/dissertations/1137.
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The purpose of this study was to examine whether intrinsic, extrinsic, and quest religious motivations mediate the relationship between the religious philosophy and perceived well-being of believers. The intrinsic-extrinsic-quest paradigm has been the dominant measure of religious motivation for more than 3 decades. However, the different effects of intrinsic, extrinsic, and quest motivation on the well-being of believers has not been tested on a stratified, purposeful sample of the major world religions. A quantitative, quasi-experimental research design was used with an online, self-report questionnaire and mediation analysis to examine the effects of religious motivation on the relationship between religious philosophy and well-being. A stratified, purposeful sample of 763 members of the major world religions completed assessments of religion and well-being. Linear regressions revealed that intrinsic, extrinsic, and quest religious motivations were three distinct constructs, that they do exist across the world religions, and that they mediated the relationship between different religions and well-being, depending on which predictor and outcome variables were being examined in the mediation triangle. Positive social change is possible for counselors, therapists, psychologists of religion, religious leaders, and laypersons at the individual and societal level through knowing which religious beliefs, motivations, and practices are associated with positive affect, satisfaction with life, the fulfilment of basic human needs, eudaimonic well-being, and better physical health. Individuals come to religion mainly during times of personal crises as a way of coping, expecting urgent results, and these findings illuminate the effectiveness of their chosen coping strategy.
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Walker, William. "Creation in Santal tribal religion and Christian faith : a study in comparative religion." Thesis, Queen's University Belfast, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241493.
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Ehrmantraut, Adam. "Phenomenon of adolescent prayer| Christian, Jewish, and Muslim perspectives." Thesis, Saint Mary's University of Minnesota, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3711542.
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<p> This study explored one aspect of religious life, prayer, at a dynamic time in human development, adolescence. This phenomenology examined the experience of adolescent prayer among those who subscribed to Islam, Christianity, and Judaism. Eighteen high school seniors from two Minnesota high schools, six from each religious group, completed a 7-day journal identifying and explaining their prayer experiences. After, each adolescent participated in a conversational interview with the researcher further exploring their individual prayer experiences. Journal and interview data were analyzed according transcendental phenomenology methods to create a synthesis of the adolescent prayer experience. Five themes of adolescent prayer were identified in the differing categories of human experience: (a) fitting prayer into adolescent life, (b) prayer's connection with the divine, (c) building identity through prayer, (d) emotional transitions from prayer, and (e) prayer as a coping method. In the end, a cyclical model of the adolescent prayer experience was created describing how prayer leads to the solidification of identity, emotional change, and a readiness to cope during everyday life.</p>
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Grözinger, Karl Erich. "Between magic and religion : Ashkenazi Hasidic piety." Universität Potsdam, 1995. http://opus.kobv.de/ubp/volltexte/2008/1859/.
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Hasidic Ashkenazi literature is known to scholars of Jewish religion as one of
the most prolific sources of medieval Jewish magic or magical beliefs. This is
all the more astonishing as the non esoteric writings of the Hasidey Ashkenaz
represent a rather traditional Jewish piety as known to us from talmudic
sources. Considering this duality of an almost traditional Jewish piety on the
one hand and very distinct magic tenets on the other, we may ask whether the
Hasidey Ashkenaz themselves perceived any difference between magic and
religion. There are indeed a number of modern historians of religion who
completely deny the validity of such a distinction, for in most historical
religions magic and religion are in fact intertwined to a certain degree, thus
permitting almost no differentiation between the two.
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Bester, Dewald. "H.P. Blavatsky, theosophy, and nineteenth-century comparative religion." Doctoral thesis, University of Cape Town, 2018. http://hdl.handle.net/11427/27851.
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Although H. P. Blavatsky (1831-1891), co-founder of the Theosophical Society, has featured prominently in histories of Western esotericism, her engagement with late nineteenth-century comparative religion has not been appreciated. This thesis offers the first sustained analysis of H. P. Blavatsky's theosophical comparative religion. Despite the fact that one of the original goals of the Theosophical Society was advancing comparative religion, H. P. Blavatsky has been excluded from standard accounts of the field. This thesis draws on a range of theoretical resources - Richard Rorty's pragmatic theory of knowledge, Alun Munslow's analysis of narrative in history, Thomas Gieryn's critique of boundary-making in science, and Lorraine Daston and Peter Galison's history of objectivity - to argue for the inclusion of H. P. Blavatsky in the history of comparative religion. Substantial chapters analyse H. P. Blavatsky's major works, from Isis Unveiled (1877) to The Secret Doctrine (1888), to uncover the theoretical template that she developed for analysing religion and comparing religions. The thesis highlights H. P. Blavatsky's interpretative strategies in fashioning a theosophical comparative religion. In developing a comparative religion, H. P. Blavatsky referred to leading figures in the emerging field of the academic study of religion, such as F. Max Müller, E. B. Tylor, and Herbert Spencer, in positioning her theosophical comparative religion in the context of late nineteenth-century production of knowledge about religion and religions. This thesis demonstrates that H. P. Blavatsky's comparative religion was reasoned, literary, rhetorical, coherent, and strategic. By analysing H. P. Blavatsky's theoretical work on religion and religions in its late nineteenth-century context, this thesis contributes to the ongoing project of broadening our understanding of the complex and contested history of the study of religion.
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Evensen, Anthony J. "Culture and psyche in the comparative study of religion." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Odorisio, David M. "Alchemical hermeneutics| Re-visioning the Yoga Sutras, Dark Night, and heart center in the Upanisads and Eastern Christian prayer through a Jungian lens." Thesis, California Institute of Integral Studies, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3712769.
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<p> The alchemical hermeneutic methodology utilizes a depth psychological understanding of alchemical operations as an interpretive lens. These processes, viewed from a depth psychological perspective, become the hermeneutical foci through which to interpret select spiritual texts. Following Jung and Romanyshyn, this dissertation further develops an alchemical hermeneutic, and utilizes this textual approach in the interpretation of four texts/traditions in order to create new horizons of meaning, expand the reader’s relationship to text and self at personal and transpersonal levels, as well as broaden, deepen, and define a more psychologically sophisticated approach to certain spiritual texts. This multipaper theoretical dissertation discusses this hermeneutic process and uses the alchemical approach in the interpretation of the following texts and traditions: The <i>Yoga Sūtras</i> of Patañjali, <i> The Dark Night</i> by John of the Cross, and select passages on the heart from the <i>Upanis&dotbelow;ads</i> and Eastern Christian spirituality.</p>
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Wilson, Gary. "Nietzsche's comparative religion : an analysis of The Anti-Christ." Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/15986.
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Bibliography: pages 71-74.<br>This thesis explores the argument that Nietzsche's aim in his book The Anti-Christ is to reveal what he regards as the truth about Christianity, and that he uses detailed comparisons to prove this. Many forms of comparison are used by Nietzsche in The Anti-Christ. One is the comparison between Christianity and other religions such as Hinduism, Buddhism, Judaism, and Islam. Another is the comparison between different forms or even levels of Christianity. And yet another is the comparison between Christianity, science, and Buddhism, based on their degree of contact with reality. As these comparisons are traced in this thesis, a number of contradictions are encountered, and it would appear that these are due to Nietzsche's attempt to address two groups of readers - Christian readers, and those readers who are prepared for Nietzsche's radical philosophy. The contradictions arise when Nietzsche tries to please both groups of readers, to be both blunt and sophisticated at the same time. Nonetheless the tension created in attempting to address both these groups makes The Anti- Christ compelling reading, an effect Nietzsche hoped he would achieve.
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Yoo, Yohan. "A theory of purity from the perspective of comparative religion (Egypt, Greece, Israel)." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2005. http://wwwlib.umi.com/cr/syr/main.
Full textBooks on the topic "Comparative religion"
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Kattackal, Jacob. Comparative religion. Oriental Institute of Religious Studies, India, 1990.
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1921-1981, Clive-Ross F., ed. Studies in comparative religion. World Wisdom, Inc., 2007.
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Brandon, S. G. F. 1907-1971., ed. A Dictionary of comparative religion. Macmillan, 1988.
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Gothóni, René, ed. How to do Comparative Religion? DE GRUYTER, 2005. http://dx.doi.org/10.1515/9783110922608.
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1945-, Westfall William, Association for Canadian Studies, University of Toronto. Centre for Religious Studies., and Conference on Religion and Culture in Canada (1984 : Toronto, Ont.), eds. Religion/culture: Comparative Canadian studies. Association for Canadian Studies, 1985.
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Brandon, S. G. F. 1907-1971., ed. A Dictionary of comparative religion. Scribner's, 1987.
Find full textBook chapters on the topic "Comparative religion"
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Zagoren, Allen, Lucy Bregman, Mary Gottschalk, and Timothy D. Knepper. "Comparative Conclusions." In Comparative Philosophy of Religion. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-19300-3_14.
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Djupe, Paul A. "Religion and public opinion." In Comparative Public Opinion. Routledge, 2022. http://dx.doi.org/10.4324/9781003121992-10.
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Smart, Ninian. "What is Comparative Religion?" In Concept and Empathy. Palgrave Macmillan UK, 1986. http://dx.doi.org/10.1007/978-1-349-07854-7_18.
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Verini, Alexandra. "Women and Comparative Religion." In The Palgrave Encyclopedia of Medieval Women's Writing in the Global Middle Ages. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-76219-3_37-1.
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Bodel, John, and Saul M. Olyan. "Comparative Perspectives." In Household and Family Religion in Antiquity. Blackwell Publishing Ltd., 2009. http://dx.doi.org/10.1002/9781444302974.ch15.
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Feltmate, David. "Comparative Religion Approaches to Religion and Humour." In Religion and Humour. Routledge, 2024. http://dx.doi.org/10.4324/9781003225126-2.
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Long, Eugene Thomas. "Comparative Philosophy." In Twentieth-Century Western Philosophy of Religion 1900–2000. Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-011-4064-5_22.
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Ganiel, Gladys. "Religion in Transition—Comparative Perspectives." In Evangelicalism and Conflict in Northern Ireland. Palgrave Macmillan US, 2008. http://dx.doi.org/10.1007/978-1-137-06334-2_3.
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Grassie, William. "The Challenge of Comparative Religion." In The New Sciences of Religion. Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230114746_2.
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Berg, Charles. "Mythology, Cosmogony and Comparative Religion." In Madkind. Routledge, 2021. http://dx.doi.org/10.4324/9781003252573-3.
Full textConference papers on the topic "Comparative religion"
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Marma, U. Chai ching. "Comparative studies of religion." In 3rd International Conference on New Findings in Humanities and Social Sciences. ACAVENT, 2018. http://dx.doi.org/10.33422/3hsconf.2018.09.06.
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Kamil, Sukron. "Terrorism and Religion in Indonesia: a Comparative Study of the Two Literary Works." In International Conference on Culture and Language in Southeast Asia (ICCLAS 2017). Atlantis Press, 2018. http://dx.doi.org/10.2991/icclas-17.2018.23.
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Bartulović, Željko, and Naum Milković. "O SPECIFIČNOSTI PREDMETA PRAVNA POVIJEST RELIGIJSKIH ZAJEDNICA NA PRAVNOM FAKULTETU SVEUČILIŠTA U RIJECI." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.061b.
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In the paper, the authors analyze the need to carry out a legal course that deals with the organization and legal regulations of religious communities, especially those operating in the territory of the Republic of Croatia, in the legal study program. In their practice, lawyers encounter religious communities and their legal acts, and there is a need to become familiar with basic terms, legal institutes, norms that regulate this matter, and legal practices, including international ones. The question arises whether should be studied only one religious community and its canonical, legal regulations or several religious communities within the framework of the state. The "Rijeka" program includes several communities important for the Republic of Croatia according to numerical and traditional criteria (Catholic, Orthodox, Protestant-Evangelical, Islamic and Jewish), combining a legal-historical, comparative and positive legal approach. Guest lecturers are prominent members of religious communities, including the Serbian Orthodox Church. In this way, the inter- and multi-religious, humanistic and cultural approach to religion that is characteristic of Rijeka stands out.
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Stanić, Miloš. "DOZVOLjENOST UNOŠENjA RELIGIJSKIH ELEMENATA U SEKULARNU ZAKLETVU ŠEFA DRŽAVE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.231s.
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In the world, as well as in Europe, there are several models of relations between states and religious communities. Nevertheless, regardless of the applied model of relations, there is one thread, perhaps small and imperceptible, which from ancient to modern times unites individual states and religion. It is the institution of an oath with religious elements, the text of which is pronounced by the holders of the highest state positions, upon taking office. The laws have changed over the centuries, but despite all the changes, oath has survived, and it exists even in modern European countries, which in their constitutions provide for the separation of state and religion. The first question that arises is: Why has the oath been maintained throughout the centuries, and why it continues to exist in modern legal systems? The answer to this question prompts another question: What is its function in the modern legal systems of European countries? In the end, it should be examined in what way is the principle of the secularity of the state reconciled with this type of oath, that is, the way in which the existence of this oath is explained with the proclaimed freedom of religion? In the end, an answer should also be given to the question, is it allowed for the president himself to "insert" some kind of religious element during the swearing- in? In order to properly investigate this issue, which often escapes the attention of researchers, it is necessary to investigate a number of special and related questions. First, it is necessary to explore the concept and significance of the oath itself. Second, models of relations between states and religious communities. Third, the issue of national and constitutional identity. Fourth, it is necessary to provide the appropriate comparative law examples, and finally: to offer appropriate conclusions. It is to be concluded, bearing in mind, first of all, the function of the oath, that it is allowed to "add" certain elements, which only serve to further strengthen the function of the oath within the legal order and constitutional identity of the state.
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Lammel, Annamária, and Eduardo Márquez. "Comparative Study on Concept Construction for Violence, Intelligence and Religion in Early Adolescence in the Parisian Suburbs." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2009. http://dx.doi.org/10.4087/oinq8514.
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Based on association tasks, we focused our research on the process of concept construction and on the nature of the semantic structure network of three important concepts in the lives of young adolescents in the Parisian suburbs: violence, religion and intelligence. In this exploratory study, we were interested in identifying similarities and differences in the organization of these social concepts between adolescents with French parents and adolescents with immigrant parents. Despite the fact that these children share common “eco-cultural” experiences, we supposed that the different cultural guidelines in the family settings might influence the construction and the semantic organization of the concepts. Subjects were all born in France (N=228), and they share the same social environment and low socioeconomic status. Analyses of representational fields and of semantic networks were conducted and evidence for some similarities as well as for major differences between the two groups in concept construction and in semantic organization was present. Our findings showed a more homogeneous organization in children with immigrant parents; meanwhile French children’s structures of concepts are more heterogeneous. Major differences can also be observed at the semantic level. The findings are discussed in respect to the concept formation literature and the eco-cultural approach of human development.
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Wahyono, Zubaidi, Abdul Muhamad Shukri, and Dudin Shobaruddin. "The Revival of Shi‘Ism in Southeast Asia and Its Responses: Comparative Study on The Opinions of Scholars and Islamic Authorities." In 2nd International Conference on Religion and Education, INCRE 2020, 11-12 November 2020, Jakarta, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.11-11-2020.2308192.
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Huajie, Yan, Jiefeng Lu, and Qin Kai. "A comparative study of seagoing vessels between China and Europe from early 15th century to early 17th century." In 14th International Conference on Applied Human Factors and Ergonomics (AHFE 2023). AHFE International, 2023. http://dx.doi.org/10.54941/ahfe1003438.
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It was a period of high speed development of seagoing vessel from early 15th century to early 17th century. As an important tool for human exploration of the sea, ship decoration not only carry the imagination and reverence of the sea, but also influenced by the times, religion, politics, culture and aesthetics. It aims to compare the ship decoration which base in design pattern, manufacturing techniques and colour between Chin, Spain, Portugal and Britain. This paper use a comparison methodology involving a widespread historical research conducted on historical documents and ancient painting. In this study can identify the influences of different culture elements of ship decoration which has been mapped in this research. By analyzing all outcomes of the research would be beneficial for designer of ocean-going vessel base on historical element context.
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DEKA, Kabita, and Debajyoti BISWAS. "WOMEN IN GENDERED ENCLOSURE: A COMPARATIVE STUDY OF INDIRA GOSWAMI’S DATAL HATIR UNE KHOWA HOWDAH (THE MOTH-EATEN HOWDAH OF A TUSKER) AND EASTERINE IRALU’S A TERRIBLE MATRIARCHY." In Synergies in Communication. Editura ASE, 2022. http://dx.doi.org/10.24818/sic/2021/04.05.
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The paper discusses Mamani Raism Goswami’s The Moth Eaten Howda of the Tusker (2004) and Easterine Kire Iralu’s A Terrible Matriarchy (2011) with reference to the plight of women in North East India. Although the socio-cultural context of the novels varies from each other, the paper argues that the characters depicted in the fictions are connected through the sense of deprivation and oppression that women have to undergo in a patriarchal society. Iralu’s A Terrible Matriarchy and Goswami’s The Moth-Eaten Howda of a Tusker underscore that neither religion nor modernity can offer a solution to the existing structures of domination and discrimination unless the women resist and break these structures from within.
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Dodu-Savca, Carolina, and Elena Ernu. "Diversity of identity, bilingualism and pluriculturalism in western and eastern cultures." In Masa rotunda "Multilingvism și Interculturalitate in Contextul Globalizarii”, editia III. Academy of Economic Studies of Moldova, 2023. http://dx.doi.org/10.53486/9789975147835.03.
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In a culturally diverse and globalized society, where half of the world’s population is estimated to be bilingual, the concept of cultural identity appears to be constantly influenced in ways it has never been before. The number of people suffering from a crisis of cultural identity is rapidly increasing. This can be explained by the fact that as members of two or more cultures, many do their hardest to integrate into the dominant culture, even if it means sacrificing the values of the culture in which their parents were raised, only to have a sense of belonging in the dominant culture’s society. In this article we try to identify the specific features of bilingualism and pluriculturalism in social and family context in Western and Eastern cultures. Using France in the West and South Korea in the East as examples, we examined from various perspectives how immigrants who are fluent in the dominant culture’s language, have adopted its values into their lifestyle, yet even after spending in this country the most of their lives they feel alienated and discriminated. Based on documentary, analytical, historical, descriptive, and juxtaposed comparative methods of research we reached to the conclusion that while we advocate for equality regardless of ethnicity, gender, colour, or religion, equality remains an ideal that we have failed to achieve because we are still reluctant to fully accept cultural diversity of Identity.
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Beuk, Bojana, and Sergej Beuk. "PLAŠTANICA KRALjA MILUTINA: MOTIV VASKRSENjA U ERI DINASTIJE PALEOLOGA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.781b.
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This study is dedicated to researching the significance of the Epitaphios of King Milutin as a kind of cultural and historical heritage, whose stylistic and artistic value places this artifact among the representatives of the main development of Serbian art in the 14th century. The Epitaphios of King Milutin, as a museum derivative of Serbian medieval applied art, symbolizes the canvas with which Joseph of Arimathea embalmed the body of the Savior during the funeral of Jesus Christ. The purpose of the Epitaphios is to point to the very beginning of the Christian religion, centered on the concept of Resurrection. Therefore, the empty Epitaphios in the New Testament is not only the absence of the body but also a hint of new life, implying corporality in a new and unrepeatable anthropological framework. With a specific way of making and stylistic composition, this object of sacral origin represents the embodiment of the cultural and artistic climate of the Palaeologan dynasty. One of the basic methods applied in this paper is a comparative analysis of the motifs of the Resurrection embodied in the stylistic and artistic production of Epitaphios in Serbian medieval art, as well as a review of the significance and origin of this subject. Therefore, it is provided insight into the dual development path of the Epitaphios - on the one hand, its spiritual significance with its allegorical knowledge, and on the other hand, as a material artifact of cultural-artistic and historical value.
Reports on the topic "Comparative religion"
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Marshall, Katherine. Towards Enriching Understandings and Assessments of Freedom of Religion or Belief: Politics, Debates, Methodologies, and Practices. Institute of Development Studies, 2021. http://dx.doi.org/10.19088/creid.2021.001.
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Promoting the right to freedom of religion or belief (FoRB) is a foreign policy priority for several countries, their concerns accentuated by considerable evidence of rising levels of violations of this right worldwide. This puts a premium on solid evidence and on clear assessment criteria to serve as objective guides for policy. This paper reviews the complex landscape of approaches to assessing and measuring both the status of FoRB and the degree to which this human right is being violated or protected. It introduces and describes various transnational methodologies, both qualitative and quantitative, which focus, in differing ways, on violations. Several are widely cited and have express policy applications, while others have more indirect application to FoRB. The analysis highlights the diversity of approaches, which both reflect and contribute to a tendency to politicise FoRB issues. Challenges include differing understandings of the nature and relative significance of violations and their comparability. Country analysis is crucial because the specific context has vital importance for a granular appreciation for causes and impact of FoRB violations. This granularity, however, is poorly reflected in broader quantitative transnational and time series indices that highlight trends and comparative impact. The review highlights the limited degree to which FoRB issues, specifically violations and religiously related discrimination, are integrated in the policies and practice of development approaches (including social change and progress towards wellbeing) internationally and nationally. Effective approaches to addressing violations are few and far between, especially at the international level. The review notes strengths and weaknesses of specific approaches to assessment and reflects on possible improvements focused on development challenges and better integration among aspects of human rights.
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies, 2022. http://dx.doi.org/10.55271/5jchdy.
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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies (ECPS), 2022. http://dx.doi.org/10.55271/rp0001.
Full textAbstract:
Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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Gallien, Max, Umair Javed, and Vanessa van den Boogaard. Between God, the People, and the State: Citizen Conceptions of Zakat. Institute of Development Studies, 2023. http://dx.doi.org/10.19088/ictd.2023.027.
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The global pool for zakat – one of the five pillars of Islam mandating an annual payment typically equivalent to 2.5 per cent of an individual’s productive wealth – is estimated to make up between USD 200 billion and 1 trillion. States have long sought to harness zakat for their own budgets – and legitimacy. To date, however, there has been no systematic empirical discussion of how citizens perceive and engage with state involvement in zakat and how they perceive state-run zakat funds. These perceptions and experiences are central to important questions of how we conceptualise fiscal transfers and the relationship between citizens and states: if it is legally treated as one, does zakat function like a tax? Do citizens engage with it differently? Does its formalisation strengthen or undermine the social norms in which it is embedded? This paper provides, to the best of our knowledge, the first comparative analysis of how citizens in Muslim-majority countries conceptualise zakat, attempting to situate it between religion, charity, and the state. We do so in the context of three lower middle-income countries (LMICs) – Morocco, Pakistan, and Egypt – representing variation in state involvement in zakat, relying on nationally representative surveys covering 5,484 respondents, of whom 2,648 reported that they had paid zakat in the preceding 12 months. Despite heterogeneity in state practice across the three countries, and in contrast to our expectations, we find commonalities in how citizens perceive zakat. Across our cases, citizens understand zakat as existing beyond the state, even where the state is involved in zakat administration and enforcement. Rather than viewing it as a legal obligation akin to taxation or merely as a charitable payment, Muslims across diverse religious and institutional contexts predominately conceive of zakat as a form of informal tax, rooted in social pressures and sanctions in the afterlife, but existing beyond the limits of state authority. This has important conceptual implications for the study of public finance, which has been predominately state-centric, while suggesting that there are clear limits to states’ ability to harness zakat payments into public finance systems. It also suggests clear limits to the ability of states to ‘harness’ zakat as a fiscal tool through centralised administration or mandated enforcement.
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Yilmaz, Ihsan, Zahid Ahmed, Galib Bashirov, Nicholas Morieson, and Kainat Shakil. Islamist Populists in Power: Promises, Compromises and Attacks on Democratic Institutions. European Center for Populism Studies (ECPS), 2022. http://dx.doi.org/10.55271/pp0013.
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This paper comparatively examines the ruling religious populist governments in Turkey and Pakistan through a theoretical framework that focuses on populists’ promises, their compromises, and their attacks on democratic institutions. Through our three-legged framework, we examine how these religious populists behave in power and how strategic necessities, the realities of governing, and structural constraints shape their policies. Similar to the other populists in other parts of the world, before coming to power, Islamist populists make sweeping promises to the people and quick fixes to major problems of the country—most famously, quick and substantial economic development. While they may want to retain their uncompromising style and lofty goals, the realities of governing force populists to make serious compromises to their designated ‘enemies’ and on their values once they are in power. Finally, like other authoritarian politicians, Islamist populists attack formal institutions of democracy such as the judiciary, the media, and civil society; they politicize them, evacuate them, and eventually capture them from within. Keywords: Religion, populism, Islamism, authoritarianism, populists in power, democratic backsliding, Turkey, Pakistan
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Yilmaz, Ihsan, and Nicholas Morieson. The Rise of Authoritarian Civilizational Populism in Turkey, India, Russia and China. European Center for Populism Studies (ECPS), 2024. http://dx.doi.org/10.55271/pp0033.
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This paper comparatively analyses the phenomenon of civilizationalism within the discourse of authoritarian populism in four distinct political contexts: Turkey under Recep Tayyip Erdogan, India under Narendra Modi, China under Xi Jinping, and Russia under Vladimir Putin. We find that “authoritarian civilizational populism” has become a prominent feature in the discourses of leaders and ruling parties across China, Russia, India, and Turkey, serving as a multifunctional tool to construct national identity, delegitimize domestic opposition, and challenge Western hegemony. Across these nations, ‘the West’ is uniformly depicted as a civilizational ‘other’ that subaltern peoples must overcome to rejuvenate their respective civilizations. Also, civilizationalist discourses serve as a legitimizing tool for domestic authoritarianism and aggressive foreign policies. We also find while religion plays a central role in distinguishing ‘the people‘ from ‘others’ in India and Turkey, and in grounding the cultural identity of ethnic Russians in Russia, China’s officially atheistic state utilizes a more syncretistic approach, emphasizing traditional beliefs while marginalizing ‘foreign’ religions perceived as threats to the Communist Party’s ideology.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, 2020. http://dx.doi.org/10.47816/01.001.20.
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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Batool, Fizza, Ihsan Yilmaz, and Kainat Shakil. Contest between leaders of the Ummah: Comparing civilizational populisms of PTI and TLP in Pakistan. European Center for Populism Studies (ECPS), 2023. http://dx.doi.org/10.55271/pp0020.
Full textAbstract:
With the recognition of populism emerging in varied forms across the Global South, the lacuna of research on populism in Asia is gradually filling. Yet, research on populism in Pakistan is still limited and focused mostly on the singular case of former Prime Minister Imran Khan and his political party Pakistan Tahreek-e-Insaaf (PTI). There is much lesser attention to the populism of Tahreek-e-Labbaik Pakistan (TLP), a far-right movement-turned-party. This paper addresses this gap by comparing the two cases of populism in Pakistan – PTI and TLP – to outline the similarities and differences in their characterization of “the people,” “the elite” and “the others,” using the framework of civilizational populism. The comparative analysis of public discourse of the leadership of two parties shows an extensive use of civilizational rhetoric by both parties, with varying degrees of religious sloganeering, to cater public support. Civilizational dimension forms an overlay over the vertical-horizontal dimensions of populism. Given that 2023 is the election year in Pakistan and both parties are planning to contest elections, this is a timely piece to warn about the treacherous trajectory taken by Pakistani politics.