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1
Bali, N. "Universal brotherhood." British Dental Journal 202, no. 4 (February 2007): 176. http://dx.doi.org/10.1038/bdj.2007.130.
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Sieber, Patricia. "Universal Brotherhood Revisited." Representations 130, no. 1 (May 2015): 28–59. http://dx.doi.org/10.1525/rep.2015.130.1.28.
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Kanah, Ammar. "Modern ideological foundations of the Muslim Brotherhood Association." Ukrainian Religious Studies, no. 25 (December 27, 2002): 23–31. http://dx.doi.org/10.32420/2003.25.1423.
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In almost every country in the world there are Muslim communities, numbering over one billion. Much of the Muslims are concentrated in the Middle and Middle East, where there are various political and civic organizations that take an active part in the life of the Islamic world and influence the development of modern society. Among them are organizations that provide regional stability and coordinate interstate relations. These are the League of Arab States, the Organization of the Islamic Conference and several others. International non-governmental organizations, such as the League of the Islamic World, the People's Islamic Congress, and numerous non-governmental religious and political organizations, are constantly active. There are many charitable, educational, cultural or political organizations within the laws of their countries.
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Zen, M. Anwar. "Sikap Ikhwanul Muslimin tentang Nasionalisme dan Relevansinya dengan Konsepsi Ummah." al-Daulah: Jurnal Hukum dan Perundangan Islam 3, no. 1 (April 1, 2013): 164–86. http://dx.doi.org/10.15642/ad.2013.3.1.164-186.
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Abstract: This article discusses about the attitude of the Muslim Brotherhood on nationalism and its relevance to the concept of ummah. Nationalism, for the Muslim Brotherhood, is a love of the homeland, liberating the land from occupation, and strengthening brotherhood. Nationalism’s goal is to guide Muslim men toward the light of Islam and to raise the banner of Islam highly in each hemisphere in reaching the worldly prosperity and merely for the sake of gaining the pleasure of Allah. The Muslim Brotherhood’s nationalism indicates a universalism which is implication of the belief bond. Therefore, their concept of nationalism is universal since it is not restricted by races, territories, and geographies. Furthermore, the attitude of the Muslim Brotherhood also indicate the orientation of the divinity that Islam can colors in every human life for the sake of gaining the pleasure of Allah and prosperity in the worldly life.Keywords: Muslim brotherhood, nationalism, ummah
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Hamel, Nathan. "Siblings in Tolstoy and Dostoevsky: the path to universal brotherhood." Slavonica 22, no. 1-2 (July 2, 2017): 119–20. http://dx.doi.org/10.1080/13617427.2017.1405588.
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O'Day, A. "The IRB: The Irish Republican Brotherhood from the Land League to Sinn Fein." English Historical Review CXXII, no. 496 (April 1, 2007): 569–70. http://dx.doi.org/10.1093/ehr/cem081.
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Strom, Sharon Hartman. "Spiritualist Angels, Masonic Stars, and the Douglass Temple of Universal Brotherhood." California History 95, no. 2 (2018): 2–26. http://dx.doi.org/10.1525/ch.2018.95.2.2.
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Between 1900 and 1930, Los Angeles attracted thousands of white and black migrants from the Midwest and the South. Many had attachments to Protestant churches. But they also arrived with commitments to Freemasonry, Spiritualism, and social reform causes. This paper argues that these religionists in Los Angeles covered a broad spectrum of faiths, including Free Thought, innovative versions of Protestantism, and Freemasonry, and that traditional accounts of religion in the city have ignored these aspects of religious life and civic engagement. As World War I ushered in conservatism in every aspect of public life, the Los Angeles Times, the City Council, and the Protestant churches combined in an effort to squash these challenges to orthodoxy. In profiling two prominent Spiritualists, African American George W. Shields and white midwesterner Cynthia Lisetta Vose, this article illustrates the wide ranging civil and religious engagement of two committed Spiritualists. By the end of the 1920s, the fragmentation of Los Angeles neighborhoods and the growing racism of the city had nearly destroyed what had been a vigorous religion and a thriving commitment to progressive reform. Segregated white women's clubs and Freemasonry organizations turned the worship of California into a replacement for older forms of religious practice and civic engagement.
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Hale, Frederick. "Universal Salvation in a Universal Language? Trevor Steele’s Kaj staros tre alte." Religion & Theology 20, no. 1-2 (2013): 19–35. http://dx.doi.org/10.1163/15743012-12341249.
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Abstract Extensive secularisation in Europe and several other parts of the world in recent decades has not diminished the attractiveness of Jesus as a theme in contemporary fiction internationally. Fictional biographies of him continue to appear in many languages. Among the novelists who have tapped their imaginations to fill in gaps in the canonical gospels and construct a Jesus who fits their own agenda is the Australian Trevor Steele. His work of 2006, Kaj staros tre alte, presents Jesus as essentially a supernaturally gifted healer but also as a teacher of universal brotherhood. Steele argues that the effectiveness of Jesus was severely limited by contemporary notions of Jewish apocalypticism and Messianism. Steele’s literary device for providing extra-biblical information about Jesus is a manuscript purportedly written by a Roman tax officer who was stationed in Caesarea approximately a decade after the Crucifixion. Discovered in 2001, this Greek text forms the fictional basis of Kaj staros tre alte.
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Percec, Dana. "Sisters of Inspiration. From Shakespearean Heroine to Pre-Raphaelite Muse." Gender Studies 19, no. 1 (December 1, 2020): 1–15. http://dx.doi.org/10.2478/genst-2021-0001.
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Abstract The paper aims to make a connection between the female models of the Pre-Raphaelite Brotherhood and the portrayal of Shakespearean heroines, given that the 19th-century school of painting was using the Bard not only as a source of legitimation and authority, but also as a source of displacement, tackling apparently universal and literary subjects that were in fact disturbing for the Victorian sensibilities, such as love and eroticism, neurosis and madness, or suicide. As more recent scholarship has revealed, the women behind the Brotherhood, while posing as passive and contemplative, objects on display for the public gaze, had more agency and mobility than the average Victorian women.
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Provencher, Denis M. "Ludovic-Mohamed Zahed’s performance of universal French citizenship and good Muslim brotherhood." French Cultural Studies 24, no. 3 (July 22, 2013): 279–92. http://dx.doi.org/10.1177/0957155813489090.
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Duff, Alistair S. "The Fellowship of the Net." International Journal of Public Theology 11, no. 2 (June 2, 2017): 188–210. http://dx.doi.org/10.1163/15697320-12341482.
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The article revisits the tradition of religious socialism as a potential resource for the information age. It begins with a detailed exposition and defence of the ideas of network society theorist Manuel Castells. However, the article questions Castells’ reliance on contemporary social movements as a response to what he calls the bipolar opposition between the net and the self. Arguing for a more universal and ontological solution, it seeks to reappropriate the nineteenth-century Christian socialism of Maurice, Ludlow and Kingsley, specifically their powerful doctrine of mere brotherhood. Updated as the fellowship of the net, the brotherhood and sisterhood of humankind under the fatherhood of God turns into an attractive and plausible twenty-first century ideal.
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Perry, Michael J. "FREEDOM OF CONSCIENCE AS RELIGIOUS AND MORAL FREEDOM." Journal of Law and Religion 29, no. 1 (January 3, 2014): 124–41. http://dx.doi.org/10.1017/jlr.2013.1.
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AbstractIn another essay being published contemporaneously with this one, I have explained that as the concept “human right” is understood both in the Universal Declaration of Human Rights and in all the various international human rights treaties that have followed in the Universal Declaration's wake, a right is a human right if the rationale for establishing and protecting the right—for example, as a treaty-based right—is, in part, that conduct that violates the right violates the imperative, articulated in Article 1 of the Universal Declaration, to “act towards all human beings in a spirit of brotherhood.” Each of the human rights articulated in the Universal Declaration and/or in one or more international human rights treaties—for example, the right, articulated in Article 5 of the Universal Declaration and elsewhere, not to be subjected to “cruel, inhuman or degrading treatment or punishment”—is a specification of what, in conjunction with other considerations, the imperative—which functions in the morality of human rights as the normative ground of human rights—is thought to forbid (or to require). A particular specification is controversial if and to the extent the supporting claim—a claim to the effect that the “act towards all human beings in a spirit of brotherhood” imperative forbids (or requires)X—is controversial. My aim in this essay is to elaborate and defend a particular specification: the right, internationally recognized as a human right, to freedom of conscience—to freedom, that is, to live one's life in accord with the deliverances of one's conscience.
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Burns, Dylan, and Nemanja Radulović. "(Neo-)Bogomil Legends." International Journal for the Study of New Religions 9, no. 1 (December 7, 2018): 135–64. http://dx.doi.org/10.1558/ijsnr.37613.
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This contribution examines two modern, "Neo-Bogomil" groups: the Universal White Brotherhood (Bulgaria), and the Balkan Bogomil Center (Croatia). Both of these groups claim not only the authority of Bogomilism but ancient "Gnosticism," articulating these dualist heresies in terms of Theosophy as well as South-Eastern European religious and ethnic-national identities formulated in the later nineteenth century.
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Pavlenko, Pavlo. "Eurasian ideology in Ukrainian Protestantism." Ukrainian Religious Studies, no. 83 (September 1, 2017): 94–102. http://dx.doi.org/10.32420/2017.83.773.
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If Western Protestants and Neoprotestants preaching about “universal Christian brotherhood”, thus are carriers of postmodern global culture, come forward as propagandists of Westernization of the world, missionaries from countries, socalled “near abroad” uniting at different sorts Eurasian institutes, seminaries, unions, missions, services, conferences, associations orientated ion supporting links at the former Soviet Union and consequently on development of Russian empire — Russia as Eurasia, “Russia-Eurasia”.
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McCluskey, Fergal. "Fenians, Ribbonmen and popular ideology’s role in nationalist politics: east Tyrone, 1906–9." Irish Historical Studies 37, no. 145 (May 2010): 61–82. http://dx.doi.org/10.1017/s0021121400000067.
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Irish nationalist politics between 1906 and 1909 revolved around the twin demands of self-government and a resolution of the land issue; as such, the period was demarcated by two pieces of Liberal government legislation: the May 1907 Irish Council Bill and Birrell’s December 1909 land act. The latter was partially a response to western Irish Republican Brotherhood (I.R.B.)-inspired ‘agrarian militancy’ on the part of the United Irish League (U.I.L.) and the emerging Sinn Féin movement’s ability to ‘outfank’ the Irish Parliamentary Party (I.P.P.) on the issue, which effectively forced Irish Party leader John Redmond ‘to adopt a radical agrarian policy in June 1907’. However, outside Connacht, the U.I.L. could not be regarded as ‘the Land League reborn’. In east Tyrone, the demand for self-government dominated the nationalist agenda, a situation reinforced by the fact that local politics had been ‘cast in the denominational mould which has characterised them ever since’. As a result, the Board of Erin section of the Ancient Order of Hibernians (A.O.H.) was the motor of popular nationalist mobilisation, leaving the U.I.L.
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CLINTON, MAGGIE. "Ends of the Universal: The League of Nations and Chinese Fascism on the Eve of World War II." Modern Asian Studies 48, no. 6 (October 11, 2013): 1740–68. http://dx.doi.org/10.1017/s0026749x12000923.
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AbstractFascist Italy's 1935 invasion of Ethiopia and the League of Nations’ handling of the crisis resonated strongly in Nationalist China, where it recalled the League's failure to thwart Japan's claims to Manchuria in 1931. As these two crises unfolded, the League became a nexus around which Nationalist Party debates about the position of colonized and semi-colonized countries within the extant world order crystallized. Party adherents reflected on China's and Ethiopia's positions as independent nation states with limited territorial integrity or juridical autonomy, and assessed this situation in light of their respective League memberships. While party liberals continued to view the League as a flawed but worthwhile experiment in global governance, newly-emerged fascist activists within the party denounced it as an instrument for curtailing the sovereignty of weak nations. From these conflicting views of the League, it can be discerned how Nationalist disunity was partially grounded in disagreements over the nature and ideal structure of the global order, and how Chinese fascists agitated to escape from modern structures of imperialist domination while reiterating the latter's racial and civilizational exclusions.
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Crum, Steven J. (Steven James). "Almost Invisible: The Brotherhood of North American Indians (1911) and the League of North American Indians (1935)." Wicazo Sa Review 21, no. 1 (2006): 43–59. http://dx.doi.org/10.1353/wic.2006.0003.
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Anwar, Rodiah Sari. "SEJARAH PERKEMBANGAN IKHWANUL MUSLIMIN DAN DAKWAHNYA." Ath Thariq Jurnal Dakwah dan Komunikasi 3, no. 1 (June 17, 2019): 9. http://dx.doi.org/10.32332/ath_thariq.v3i1.1385.
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Hasan Albanna was the founding figure of the Muslim Brotherhood, he grew up in the city of Delta Egypt, Muhammadiyah. His father was a parasier, and the ulama, as was common in Egyptian society, Hasan followed in his father's footsteps. Hasan Albanna studied and received religious education from his father. At the age of 12, Hasan Albanna entered elementary school. Hasan Albanna then joined the group, namely the munkar prevention group. This association emphasizes explaining Islamic rituals and morality completely, and sends letters of threat to those found to violate Islamic standards.
The view of the Muslim Brotherhood of da'wah is compensitive and universal, Islamic da'wah is not limited to only one not just so that each side gets a balanced portion, but Islamic da'wah affirms all sides and tries to make it happen both mind, spiritually, heart and body . The aspects of Islamic da'wah that are of concern are thought, morals, jihad, social politics, and culture.
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Richard, Anne-Isabelle. "Competition and complementarity: civil society networks and the question of decentralizing the League of Nations." Journal of Global History 7, no. 2 (July 2012): 233–56. http://dx.doi.org/10.1017/s1740022812000058.
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AbstractThis article examines debates on the decentralization of the League of Nations that took place in the civil society networks surrounding it. Set in the wider framework of regionalist debates, particularly in Latin America, it focuses on two organizations, the International Federation of League of Nations Societies, which promoted the League, and the Comité Fédéral de Coopération Européenne, which focused on European cooperation. The analysis of the debate on regionalism and universalism highlights the role that Europe played in the League, and points to the use of universalist arguments to further British imperial ends. It shows that interwar internationalism was a multifaceted phenomenon, in which national, imperial, regional, and universal projects and concerns were profoundly entangled. Finally, the article stresses the overlap between official and civil society networks, which complemented each other's activities.
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Levitt, Theresa. "The Lighthouse at the End of the World Illuminating the French and British Empires." Itinerario 38, no. 1 (April 2014): 81–102. http://dx.doi.org/10.1017/s0165115314000060.
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On November 15, 1865, the French inhabitants of New Caledonia gathered together with a number of the island's natives to celebrate the lighting of the lighthouse. It was scheduled to coincide with the saint day of the Empress Eugénie, and the imperial vision rang loudly through Governor Guillain's inaugural address that eveningIf, transporting ourselves in thought into the different regions of the civilized world, we examine the events transpiring there, the most magnificent panorama is unrobed before our eyes. Everywhere,—and this will be the glory of our epoch,—everywhere, great works are being executed to bring the peoples together, to multiply their relations, to prepare, in a word, that universal brotherhood, destined and reserved by Providence for future generations.Universal brotherhood may seem like a tall order for a lighthouse, but Guillain was a man who liked to dream big. He had arrived in 1862 as governor of New Caledonia and director of the prison France hoped to establish there, but he really envisioned himself as an enlightened technocrat engineering a perfect society on his unspoiled island paradise.
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Piola, Alberto. "Pope Francis’ commitment to universal brotherhood. What’s new in the Abu Dhabi Document (February 4, 2019)." Studia Koszalińsko-Kołobrzeskie 27 (2020): 257–74. http://dx.doi.org/10.18276/skk.2020.27-14.
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Kwiecień, Roman. "Universality and Coherence under the Experiences of the League of Nations." International Community Law Review 17, no. 2 (May 8, 2015): 175–88. http://dx.doi.org/10.1163/18719732-12341301.
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This article explores the relationship between the coherence of the League of Nations’ (ln) actions and universality, conceived both as an ideal of ‘universalism’ and universal membership. Universality in international institutional law essentially means the principle of open and comprehensive membership of international organizations. As popularly known, the ln failed to secure comprehensive membership. Such membership is thought to be a condition sine qua non of coherent and effective actions of organizations. This article takes a different stance, arguing that it was not lack of such membership that was responsible for the constitutional crisis within the ln and the incoherence of its actions. Rather, the ln suffered from a constitutional crisis almost from the very beginning, preventing it from gaining universal membership. It was the fragile awareness of the common aims and values embodied in the ln that affected the ln’s membership and the universality and coherence of its mission.
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Rivera, Isabel Aretz De Ramon Y. "The universal language of all cultures." International Journal of Music Education os-29, no. 1 (May 1997): 52–58. http://dx.doi.org/10.1177/025576149702900108.
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Music is a language that is expressed through the audible sounds for which no one requires a translation, therefore music can be utilized, when shared between cultures in the right fashion, as a tool to increase brotherhood among people in the world. Sharing music by means of a concert or audio-visual tools falls short when it comes to penetrating the human sentiment. Our concert audiences always tend to prefer the music that they were brought up with; our music schools only answer to the European tradition. One can conclude that an appreciation of different musical cultures in the world depends on the degree of musical education at an early stage. Therefore one must consider an early musical education starting at the elementary school level. We believe that every child should be educated within its own culture first, in order to proceed to develop an appreciation of the culture of fellow nations within the same continent. Once a cultural foundation has been established – including the musical aspects – the child must be familiarized with and learn to appreciate the music and people of different continents in order to slowly become a world citizen. It is not the intention of this ambitious plan to unite the music of different cultures, but rather to maintain the musical diversity of the different continents, each with its own rich instrumental and vocal heritage, that accompanies people from birth until death. This diversity deserves to be perpetuated, as is done with musical masterpieces which can be attributed to their composers. Thus it can be achieved that the people of different nations may contact and communicate by means of a not yet exploited sonorous language which is familiar to everybody.
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Nasor, M. "The Application of Unity-Oriented Persuasive Communication of Prophet Muhammad SAW in the Plural Society of Medina City." Jurnal Ilmiah Peuradeun 6, no. 1 (January 29, 2018): 51. http://dx.doi.org/10.26811/peuradeun.v6i1.193.
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Plural society built by the prophet was a reflection of an ideal society that can live together as the result of the application of a persuasive communication. A plural society is a society that is composed of various groups, races, tribes, nations, and others. Their existence should get a proper guidance so that people could possess certain qualities such as loving the good deeds and against the bad deeds and violence as Islam instructs. Universal Islamic values govern relations based on mutual respect, non-coercion, justice, humanity, togetherness, and brotherhood. Islam as a social religion strongly supports the effort to establish the relationship of human dignity as a whole. For that, it seems necessary to have a persuasive communication that can touch the psychological aspects of various societies. This method will be easier to bring about an effective result that is the commitment of each group on faith and humanity with the boundaries of rights and obligations. Such situation can foster motivation and confidence to achieve unity and the welfare of the people, which in turn they can live in tolerance, justice, togetherness, brotherhood, and many others.
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Parfitt, Steven. "Brotherhood From a Distance: Americanization and the Internationalism of the Knights of Labor." International Review of Social History 58, no. 3 (June 28, 2013): 463–91. http://dx.doi.org/10.1017/s0020859013000187.
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AbstractThe Noble and Holy Order of the Knights of Labor was the largest American labour organization of the nineteenth century. But while scholars have charted its history in North America they have largely failed to explore the Order's history elsewhere, even though the organization also boasted members in Europe, Australasia, and Africa. This article is designed as part of a wider “transnationalization” of American labour history, and analyses the reasons that drove the Order's leaders towards their international growth. The leaders of the Knights of Labor sent organizers around the world not only because of their attachment to the idea of Universal Brotherhood, but also as a way to limit immigration to the United States. This synthesis of seemingly incompatible ideas reflected their desire to “Americanize” the rest of the world, by protecting living standards at home, raising them elsewhere to American standards, and exporting American-style republican institutions abroad.
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Perica, Vjekoslav. "United They Stood, Divided They Fell: Nationalism and the Yugoslav School of Basketball, 1968–2000." Nationalities Papers 29, no. 2 (June 2001): 267–91. http://dx.doi.org/10.1080/00905990120053746.
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Both Yugoslav wars and Yugoslav basketball were conspicuous in Western media in the 1990s. While CNN transmitted scenes of horror from battlefields of Bosnia and Kosovo, several dozen professional athletes of Yugoslav background could be seen in action on U. S. sport channels. Yugoslavs, by far the most numerous among foreign players in the strongest basketball league in the world—the American professional basketball league (NBA)—sparked the audience's curiosity about their background and the peculiar Yugoslav style of basketball. The literature concerning the Yugoslav crisis and Balkan wars noted sporadic outbursts of ethnic hatred in sport arenas, but did not provide any detailed information on the otherwise important role of sport in Yugoslav history and society. Not even highly competent volumes such as Beyond Yugoslavia, which highlighted the country's culture, arts, religion, economy, and military, paid attention to what Yugoslavs called “the most important secondary issue in the world”—sport. Yet sport reveals not merely the pastimes of the Yugoslav peoples, but also the varieties of nationalism in the former Yugoslavia, including probably the most neglected of all local nationalisms: the official communist-era patriotic ideology of interethnic “brotherhood and unity.” The goal of this article is to highlight this type of nationalism manifested via state-directed sport using as a case study the most successful basketball program outside the United States.
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Karimova, Madina Kholmuratovna. "THE ROLE OF MORAL VALUES IN ADOLESCENTS AND THEIR ROLE IN DE ROLE IN DETERMINING THE CRI TERMINING THE CRITERIA OF SPIRI A OF SPIRITUAL PERFECTION." Scientific Reports of Bukhara State University 4, no. 6 (December 29, 2020): 283–89. http://dx.doi.org/10.52297/2181-1466/2020/4/6/12.
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Background. This article presents an analysis of the inimitableness of early adolescence and the factors of development of moral awareness during puberty, as well as the methodology for determining moral qualities in students. Methods. Understanding the content of values can vary at different stages of social development and vary in proportion to the social needs of society. It is therefore very difficult to find values that are uniformly universal for different periods. But while this situation has values that are different for different periods and at the same time for different social strata, there are also universal values that are equally important for different historical periods, different cultures, different strata of the population. Results. Adolescents are found to have a sense of social duty, morality, respect for parents, friendship, brotherhood. Adolescents are identified and prevented from misbehaving in the formulation of morality. Being able to feel other people in this way is a manifestation of spiritual values such as altruism, kindness, compassion, love.
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Jones, Dorothy V. "The League of Nations Experiment in International Protection." Ethics & International Affairs 8 (March 1994): 77–95. http://dx.doi.org/10.1111/j.1747-7093.1994.tb00159.x.
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Concerns beyond borders was not a new idea in 1919 when the League of Nations became the institutional guardian of such concerns. The freedom of action implied in the concept of sovereignty had always been subject, at least in theory, to the restraint of judgment by some external standard such as divine or natural law. In the system of international protection administered by the League, a number of standards external to the sovereign state were given explicit formulation and put on a contract basis in treaties and in the League Covenant itself. The standards were not universal in application. They were to be applied only in mandated territories and in states bound by specific minority treaties. Within those geographic limits the standards were detailed and non-negotiable. They concerned civil and political rights, equal protection before the law, religious freedom, economic development, and protection from exploitation. How well did this system of protection function? What was the League of Nations able to do in the twenty years between two world wars when it was responsible for the maintenance of these international norms?
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Suryosumunar, John Abraham Ziswan. "Komparasi Terhadap Konsep Vasudhaiva Kutumbakam Dan Ukhuwah Insanniyah: Implementasinya Dalam Menjaga Kerukunan Pasca Konflik Antar Umat Beragama Di Kota Mataram." Jurnal Penelitian Agama Hindu 5, no. 3 (July 11, 2021): 158–73. http://dx.doi.org/10.37329/jpah.v5i3.1299.
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Cross religious studies is important to do in a multicultural society, such as Indonesia. This is because of the potential breakdown that can occur. The social breakdown appeared in various conflicts, one of which occurred between Hindu-Balinese and Muslim-Sasak in Mataram city. This conflict, which often result in problems of tolerance, not only creates chaos but also leaves sensitivity to both of groups that can potentially lead to new conflict. It is necessary to do internalization of awareness about the importance of unity based on the teachings of each religions. The author in this study attempted to conduct cross religious studies in the field of religious philosophy. The author tried to explore and compare the concept of the brotherhood of humanity in Islam, namely ukhuwah insanniyah concept, and the concept of vasudhaiva kutumbakam from Hinduism, as well as explore its relevance in maintaining harmony post-conflict in Mataram. As a research in the field of philosophy, this research uses the philosophical hermeneutic method, with the source of library data. The conclusions of this study: (1) the concept of vasudhaiva kutumbakam is the concept of the whole world family, this concept comes from the Veda, especially the Maha Upanisad. Meanwhile, the concept of ukhuwah insanniyah is the concept of universal brotherhood between mankind which refers to the Qur'an and hadith. (2) Both of concept based on universal relationship, but in the meaning of diversity, the concept of vasudhaiva kutumbakam emphasizes that every being is the same(tat tvam asi) in one family, while the concept of ukhuwah insanniyah emphasizes diversity as a necessity through which every human being can know each other. (3) Both concepts can encourage the emergence of awareness of unity and tolerance among religious communities in Mataram.
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Arlettaz, Fernando. "Les minorités dans la Déclaration Universelle des Droits de l’Homme, une absence délibérée." Tijdschrift voor Rechtsgeschiedenis 88, no. 3-4 (December 23, 2020): 557–90. http://dx.doi.org/10.1163/15718190-00880a12.
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Summary The League of Nations established, in the interwar period, a legal regime for the protection of minorities which considered them as intermeditate groups between the State and the individuals. On the contrary, the Universal Declaration on Human Rights, adopted in 1948 by the United Nations, assumed a radically individualistic point of view and did not include any mention to minority rights. The travaux préparatoires of the Universal Declaration suggest that the question of minorities caused strong tension among States and that, for this reason, they avoided its inclusion in the 1948 document.
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Maume, Patrick. "Parnell and the I.R.B. oath." Irish Historical Studies 29, no. 115 (May 1995): 363–70. http://dx.doi.org/10.1017/s0021121400011871.
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The clandestine contacts between Parnell and the Irish Republican Brotherhood as he rose to national leadership in the first years of the land war provoked political controversy in his lifetime and have aroused speculation ever since. Michael Davitt and John Denvir both tried to recruit Parnell into the I.R.B. in 1878 and were told that he was determined never to join a secret society; but some years ago Paul Bew drew attention to a different allegation contained in an anonymous article published in 1930 in An Phoblacht. The writer claimed that as a youth he was one of the Land League organisers imprisoned in Kilmainham jail under Forster’s administration, and recollected a few incidents ‘for the benefit of the younger generation who stand face to face with the same authorities—under a new disguise today’. He described, among other things, the drafting of the ‘no-rent manifesto’ by William O’Brien and I.R.B. recruitment among the prisoners. The article then stated that soon after Parnell’s release from Kilmainham in 1882 he met a Land League organiser from the west while on his way to consult the records of Griffith’s valuation in Trinity College library, that they walked to the library together discussing constitutionalism and physical force, and that in the library Parnell at his own request took the I.R.B. oath, having first pledged the organiser to secrecy for as long as Parnell lived. (The article then casually continues for several paragraphs of reminiscence and reflection.)
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Deweer, Dries. "Communication, Translation and the Global Community of Persons." Études Ricoeuriennes / Ricoeur Studies 6, no. 1 (July 13, 2015): 46–56. http://dx.doi.org/10.5195/errs.2015.277.
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Paul Ricœur shared Emmanuel Mounier’s personalist and communitarian ideal of a universal community, which ensures that every human being has access to the conditions for self-development as a person. Whereas Mounier talks about communication as the structure of personhood that summons us towards the gradual enlargement of the community, Ricœur’s reflections on translation provide a missing link by referring, not just to the human capacity to communicate, but more specifically, to our capacity to translate and the implied ethics of linguistic hospitality. This allowed him to show that what enables us to enlarge the circle of brotherhood is the capacity to gradually settle in the world of the other and to welcome the other into one’s own world.
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Stein, Gary L., and Tara K. Scanlan. "Goal Attainment and Non-Goal Occurrences as Underlying Mechanisms to an Athlete’s Sources of Enjoyment." Pediatric Exercise Science 4, no. 2 (May 1992): 150–65. http://dx.doi.org/10.1123/pes.4.2.150.
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The present study examined a conceptual framework developed to organize and explain an athlete’s sources of enjoyment. The framework consisted of two potential underlying mechanisms: goal attainment and non-goal occurrences. Goal attainment are experiences that athletes set, strive for, and achieve. Athletes have two functionally related goal levels, labeled universal and general, which form a goal hierarchy. Non-goal occurrences are environmental events that take place but are not a priori set as goals. Participants were 13- to 16-year-old high school and park league baseball and basketball players who answered a single postseason questionnaire. Stepwise regression analyses indicated partial framework support. General goal attainment predicted both universal goal attainment and seasonal enjoyment, universal goal attainment failed to predict seasonal enjoyment, and non-goal occurrences showed no relationship to either universal goal attainment or seasonal enjoyment.
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MERTENS, THOMAS. "Defending the Rawlsian League of Peoples: A Critical Comment on Tan." Leiden Journal of International Law 18, no. 4 (December 2005): 711–15. http://dx.doi.org/10.1017/s0922156505002979.
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In his well-written and well-argued paper ‘International Toleration: Rawlsian versus Cosmopolitan’, Kok-Chor Tan raises the important question as to where the limits of toleration are to be drawn. This is an important issue not only from the perspective of international law, but also for any domestic society. Toleration is never an automatic element or quality of any society, but has to be defended against the ever present danger of intolerance and repression. This is especially the case in the post-9/II era with regard to Islam, as it is not always easy to separate serious analysis of this religion from outright prejudices against its believers. With regard to Islamic minorities, the present attitude of some ‘Western’ majorities does not always reflect an attitude of respect, although this is not often admitted. It is not argued that Islamic minorities and other immigrants should adapt to the culture of the majorities because minorities have to give in to majorities on the basis of democracy; instead, it is claimed that Western majorities live in accordance with universal values. As Western societies have incorporated universal values formulated for the first time in the age of Enlightenment, they can rightly require from immigrants and minorities that they give up part of their values and identities without any real loss on their side. In forcing immigrants to adapt to Western values, majorities are merely liberating them from outdated particularistic codes and worldviews, thus enabling them to be free in accordance with truly universal values. This, obviously, is a peculiar way of understanding the Enlightenment, not with Kant as a perpetual challenge (‘we do not live in an enlightened age, but in an age of enlightenment’), but as something that is achieved and stably embodied in ‘our’ Western societies. Immigrants and minority members can reasonably be asked to identify with such societies. Although such a demand to assimilate might at first glance be seen as testifying to intolerance, in reality this is not the case. Why should we allow others to live in error? In the face of truth, toleration is a superfluous virtue. It goes almost without saying that this view, which is deemed by some as Enlightenment fundamentalism, contradicts the spirit with which Locke and Spinoza in the seventeenth century proclaimed the superior value of tolerance. They argued that all religions claim for themselves to be the one and only true religion and that the best attitude among the contenders of different beliefs would be one of tolerance: nobody can prove convincingly to the other side of the religious divide the truth of his own religion and the falseness of all other religions; and since ‘no man can conform his faith to the dictates of another (since) all the life and the power of true religion consists in the inward and full persuasion of the mind’ (Locke), the use of earthly powers is inappropriate and unjust.
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McConnell-Ginet, Sally. "Anna Livia, Pronoun envy: Literary uses of linguistic gender. Oxford & New York: Oxford University Press, 2001. Pp. x, 237 (including index). Hb $49.95, pb $29.95." Language in Society 32, no. 5 (November 2003): 726–29. http://dx.doi.org/10.1017/s004740450324505x.
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In 1971, women students at the Harvard Divinity School began protesting the use in their classes of BOMFOG (“brotherhood of man, fatherhood of god”) talk, the equation of the universal with the masculine exemplified by apparently generic uses of forms like he and man. Responding to reports of these protests in the Harvard Crimson, Harvard's linguistics faculty wrote a letter to the editor explaining that English masculine forms were linguistically “unmarked” for gender and patronizingly assuring the protestors that “there is no need for anxiety or pronoun envy” (quoted in Livia, p. 3). Once launched, that phrase begged to be a title, and Anna Livia's enlightening book is a most suitable bearer. This is a volume from which linguists and others interested in the linguistic encoding of gender can learn much.
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Lucas, Phillip Charles. "New Religious Movements and the "Acids" of Postmodernity." Nova Religio 8, no. 2 (November 1, 2004): 28–47. http://dx.doi.org/10.1525/nr.2004.8.2.28.
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Most scholars of new religious movements (NRMs) have tended to ignore the critiques of contemporary culture offered by postmodern theorists. This article attempts to show how several of these critical perspectives can offer innovative conceptual tools with which to analyze growth, change and "distortion" in these movements. The specific elements of postmodernity considered include: 1) hyper-pluralism, globalization, and the radical relativization of truth claims characteristic of postmodernity; 2) postmodernity's "domination of simulation," by which human experience comes to be increasingly mediated by synthetic images produced and disseminated by the mass media; and 3) ephemerality and the contraction of time characteristic of postmodernity. Two NRMs, Christ the Savior Brotherhood and Church Universal and Triumphant, are used as case studies to demonstrate the utility of these three postmodern conditions in interpreting developments in new religions.
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Shalina, Marina. "ANTHROPOLOGICAL PROBLEMS OF F. M. DOSTOEVSKY’S CREATIVITY." Проблемы исторической поэтики 19, no. 1 (February 2021): 209–20. http://dx.doi.org/10.15393/j9.art.2021.9044.
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The article deals with the anthropological aspects of Dostoevsky’s creative work. Its study requires researchers to take into account the classic’s pronounced Christian orientation of the artistic system. In the center of this system is the ideal of Christ, in whose light Dostoevsky’s concept of man is formed and the typology of characters is determined. The dominant type is the hero-ideologist, however, in addition to the underground type, he is also represented by the heroes of the “positive idea”. The latter preach the idea of salvation through the transformation of the person in Christ, rather than the idea of forcibly changing the world to achieve universal happiness. However, Dostoevsky’s anthropological discovery was not only the idea of compassion for a person fallen in sin, but also the concept of human transience in earthly existence, and hence the assertion of the idea of immortality, in which man will achieve his fullness and harmony. The quintessence of Dostoevsky’s anthropological concept is the idea of “all-humanity” (“vsechelovechnost”) and “universal responsiveness”, capable of uniting people on the basis of spiritual brotherhood and acceptance of the alien as one’s own.
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Syarifudin, Moh, and Nur Kholis. "Towards Rahmatan lil ‘Alamin Economy (Analysis of Ukhuwah Islamiyah and Ashabiah for Economic Development in Medina)." IQTISHODUNA: Jurnal Ekonomi Islam 10, no. 1 (March 30, 2021): 59. http://dx.doi.org/10.36835/iqtishoduna.v10i1.955.
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Islam provides fundamental sources for human development, including ukhuwah Islamiyah, ashabiah and rahmatan lil ‘alamin. These concepts are strategic in developing the economy of the state. The current article aims to analyze the economic development in Medina carried out by the Prophet Muhammad. The authors employed a qualitative method through narrative reviews of the extant literature. The study shows that before the hijrah of the Prophet, Medina was already a multicultural and heterogeneous society with many prolonged conflicts.. The Prophet devised a strategic approach to build the Medina economy and society. Ukhuwah Islamiyah was used to unify differing, often conflicting cultures, beliefs, and ethnicities to form a strong brotherhood. Ashabiah was applied to tighten the glue among society members, creating high social solidarity. Upon the perfection of Medina, the apostolate of rahmatan lil ‘alamin leads to a universal, inclusive, and sustainable economic development.
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Quiroga-Villamarín, Daniel Ricardo. "‘An Atmosphere of Genuine Solidarity and Brotherhood’: Hernán Santa-Cruz and a Forgotten Latin American Contribution to Social Rights." Journal of the History of International Law / Revue d'histoire du droit international 21, no. 1 (May 30, 2019): 71–103. http://dx.doi.org/10.1163/15718050-12340103.
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Abstract Latin America played a crucial role in furthering the cause of human rights at the nascent United Nations (UN) when great powers were mostly interested in limiting the scope to issues of collective security. Following this line of thought, this article aims to understand the Latin American contributions to the promotion of ESCRs in both global and regional debates by tracing the figure of the Chilean diplomat Hernán Santa-Cruz and his efforts as both a drafter of the Universal Declaration of Human Rights (UDHR) and founder of the Economic Commission for Latin America and the Caribbean (ECLAC). In Santa-Cruz’s silhouette we can find a vivid example of Latin American thought regarding social rights, marked by the intersections and contradictions of regional discourses such as social Catholicism, socialist constitutionalism, and developmentalist economic theories.
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Boel, Jens. "Current affairs: The league of nations: A universal dream that has stood the test of time." UNESCO Courier 2020, no. 1 (April 12, 2020): 46–49. http://dx.doi.org/10.18356/8e872b47-en.
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Harbelubun, Yosep. "Membangun Persaudaraan Lintas Iman dengan Berbasis pada Kebudayaan Masyarakat Adat Kei." GEMA TEOLOGIKA 2, no. 1 (April 28, 2017): 75. http://dx.doi.org/10.21460/gema.2017.21.279.
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Building interfaith relationship is a relevant topic for people who live in the plurality of religions and beliefs. All religions are called to maintain diversity by building interfaith relationship. A true brotherhood is the objective of building interfaith relationship. There are various ways which could be taken by religions in building interfaith relationship. Those ways could be found in all spheres of human life. One way which could be required by religions in building interfaith relationship is to go through the wisdom of local communities. This way can lead the religions to be present relevantly and contextually in society. According to the author, the local wisdom of Keiese (Kei) community has a relevance to the efforts of building interfaith relationship. The values of Keiese (Kei) local wisdom are in accordance with the universal values on religions, which could be used as a powerful way in building interfaith relationship up.
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Zsolnai, Laszlo. "Franciscan Spirituality and Economics." Religions 9, no. 10 (September 21, 2018): 288. http://dx.doi.org/10.3390/rel9100288.
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St. Francis was hostile to money and material wealth. He was also against exploitation or misuse of natural creatures and promoted voluntary poverty, sharing, and universal brotherhood. This paper examines the implications of St. Francis’s views for economics. It is argued that St. Francis’s views imply the substantive notion of the term “economic” and favor material sufficiency instead of financial efficiency. Pope Francis’s encyclical letter “Laudato si’” is consistent with and supports St. Francis’s views, which emphasize the frugality of consumption and acknowledging the intrinsic value of nature. The overall vision of St. Francis can be characterized as “The Commonwealth of Life” based on a God-centered, spiritual way of living and acting. The paper suggests that the models of a sufficiency-oriented community economy are relevant for realizing St. Francis’s legacy in today’s reality of climate change described by climate scientists as the “Hothouse Earth” pathway.
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Edwards, Mark. "Pseudo-Priscillian and the Gospel of Truth." Vigiliae Christianae 70, no. 4 (September 30, 2016): 355–72. http://dx.doi.org/10.1163/15700720-12341271.
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A treatise On the Trinity, once ascribed to Priscillian of Avila, but now more commonly held to be the work of a disciple, quotes the aphorism “the name of the Father is the Son” as an apostolic saying. In fact it appears to be a quotation of the Gospel of Truth, affinities to which are also visible in the teaching of this treatise on the procession of the Word from the Father, the role of the Holy Spirit in this procession, the universal bondage of the human race in oblivion, the revelation of the Father’s face to the elect, and the common brotherhood of the elect with Christ. After noting a further affinity between the Gospel of Truth and another Priscillianist writing, the article concludes with some reflections on the use of apocryphal literature in the fourth century by authors whose theology was in most respects orthodox.
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Harbelubun, Yosep. "Membangun Persaudaraan Lintas Iman dengan Berbasis pada Kebudayaan Masyarakat Adat Kei." Gema Teologika 2, no. 1 (April 28, 2017): 75. http://dx.doi.org/10.21460/gema.2016.21.279.
Full textAbstract:
Building interfaith relationship is a relevant topic for people who live in the plurality of religions and beliefs. All religions are called to maintain diversity by building interfaith relationship. A true brotherhood is the objective of building interfaith relationship. There are various ways which could be taken by religions in building interfaith relationship. Those ways could be found in all spheres of human life. One way which could be required by religions in building interfaith relationship is to go through the wisdom of local communities. This way can lead the religions to be present relevantly and contextually in society. According to the author, the local wisdom of Keiese (Kei) community has a relevance to the efforts of building interfaith relationship. The values of Keiese (Kei) local wisdom are in accordance with the universal values on religions, which could be used as a powerful way in building interfaith relationship up.
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Barroso, Israel Moura. "“In Spirit of Brotherhood”: The Principle of Fraternity Between Rights and Duties. A Reflection Since the Universal Declaration of Human Rights." Cross-cultural Human Rights Review 1, no. 1-3 (December 2, 2019): 81. http://dx.doi.org/10.52854/cchrr.29.
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Dressler, Markus. "The Kemalists." American Journal of Islam and Society 23, no. 4 (October 1, 2006): 120–23. http://dx.doi.org/10.35632/ajis.v23i4.1588.
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The range of titles in Prometheus Books’ “Islamic Studies” section is quiteintriguing. According to its webpage, this “leading publisher in philosophy,popular science, and critical thinking” appears to be dedicated to coveringIslamic-related topics of interest in a comprehensive manner for a post-9/11western audience. Recnet publications include The Legacy of Jihad: IslamicHoly War and the Fate of Non-Muslims (the author is a professor of medicine),The Myth of Islamic Tolerance (authored by the “director of JihadWatch”), and Leaving Islam: Apostates Speak Out and Why I Am not aMuslim (both by the notorious Ibn Warraq).The book under review fits into this series due to its apologetic characterand narrow perspective on Islam – a perspective that sees political enunciationsmotivated by Islam as threatening and in direct contradiction to the(presumably universal) modern. The front book flap sets the tone and catersto a broad readership: “A clash of civilizations – between the secular traditionsof the West and the fundamentalist Islamic revival in the East – hasplunged the world into serious crisis.”First of all, it has to be stated that The Kemalists is neither an academicbook nor an “Islamic Studies” book. It is filled with methodological problemsand utterly incorrect statements about Islam. One particularly blatant exampleshould suffice to make this point: On page 198, Kaylan lumps together asbrotherhoods the “reactionary” Muslim Brotherhood, the “Shafis” (sic), the“Maliki Brotherhood,” and the “liberal … Melami and Bektashi brotherhoods”– apparently not understanding the differences between a modernIslamist movement, schools of law, and Sufi orders. To be fair, the author doesnot claim to be an Islamicist; however, it is disturbing to see how politicallymotivated treatises such as his gain publicity under an “Islamic Studies” label ...
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Barizi, Ahmad. "INKLUSISME ISLAM DALAM MEMAHAMI FENOMENA KEMANUSIAAN." El-HARAKAH (TERAKREDITASI) 1, no. 3 (December 16, 2008): 15. http://dx.doi.org/10.18860/el.v1i3.4694.
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<div class="WordSection1"><p class="Bodytext20"> </p><p>Religion is a very important thing for its adherents who can easily be known and can also be seen. Increasingly magnificent mosques, religious party habits (especially Islam) are increasingly revealing as the reform era, which in turn is marked by the plurality of religious symbolism of society, is an outward appearance that is easily visible and seems unnecessarily disputed. Humans as the center of the formation of Islamic teachings is demanding the creation of human religious inclusivism on earth. This conception of religious inclusivism will be created in human civilization dynamically and harmoniously when the universal consciousness of human brotherhood is formed. The conception of inclusivism as the articulation of plural and pluralistic human phenomena is essentially expected to give birth to the concept of the unity of mankind (universal humanity, ummatan wahidah).</p><p> </p><p>Agama merupakan hal yang sangat penting bagi para pemeluknya yang dengan mudah dapat diketahui dan bisa juga dilihat. Masjid yang semakin megah, keberbagaian partai agama (terutama Islam) yang kian menguak akibat retasnya era reformasi, yang pada gilirannya ditandai dengan pluraritas simbolisme keagamaan masyarakat, ini merupakan wujud luar yang mudah kelihatan dan tampaknya tak perlu diperdebatkan. Manusia sebagai sentra terbentuknya ajaran Islam inilah menuntut terciptanya inklusivisme keagamaan manusia di muka bumi. Konsepsi inklusivisme keagamaan ini akan tercipta dalam peradaban manusia secara dinamis dan harmonis bila kesadaran pesaudaraan manusia secara universal sudah terbentuk. Konsepsi inklusivisme sebagai artikulasi terhadap fenomena- fenomena manusiawi yang sangat plural dan majemuk pada esensinya diharapkan melahirkan konsep tentang kesatuan umat manusia (universal humanity, ummatan wahidah).</p></div>
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Irwin, Julia F. "Teaching “Americanism with a World Perspective”: The Junior Red Cross in the U.S. Schools from 1917 to the 1920s." History of Education Quarterly 53, no. 3 (August 2013): 255–79. http://dx.doi.org/10.1111/hoeq.12022.
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The involvement of the United States in World War I, from April 1917 to November 1918, marked a high point in the history of American internationalist thought and engagement. During those nineteen months, President Woodrow Wilson and his administration called on Americans to aid European civilians and to support Wilson's plans for a peacetime League of Nations, defining both as civic obligations; many responded positively. The postwar years, however, saw a significant popular backlash against such cosmopolitan expectations. In 1920, Congress failed to ratify the Treaty of Versailles and rejected U.S. participation in the League. A growing chorus for 100% Americanism and immigration restriction, meanwhile, offered evidence of a U.S. public that was becoming more insular, more withdrawn from the world. Yet such trends were never universal. As scholars have begun to acknowledge, many Americans remained outward looking in their worldviews throughout the period, seeing engagement with and compassion for the international community as vital to ensuring world peace.
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Nasor, M. "Implementasi Nilai-Nilai Dakwah dalam Membina Masyarakat Pluralitas (Studi pada Kegiatan Dakwah Nahdlatul Ulama Kecamatan Jati Agung Lampung Selatan)." Al-Adyan: Jurnal Studi Lintas Agama 12, no. 2 (January 5, 2018): 27–54. http://dx.doi.org/10.24042/ajsla.v12i2.2108.
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Da'wah activities in plurality communities not only have strong basic principles of faith but also can realize basic moral principles and social ethics. Their existence must get guidance so that the community has the character of loving kindness, opposing evil, and not knowing violence in accordance with Islamic teachings. In such conditions the basis of a strong faith will be able to create a life that is in harmony with everyday life such as a sense of social justice, security, mutual help, respect, and others. The values of da'wah mentioned above must be implemented in daily life in a plurality society by referring to the principles, namely: (1) Islamic civilization stands on the basis of monotheism, (2) civilizations that are human, transcendental, and have international insight, (3) always hold moral principles, (4) believe in the right knowledge, and (5) have religious tolerance. Universal values of da'wah regulate relationships based on aspects of mutual respect, non-coercion, principles of justice, humanity, togetherness, brotherhood, freedom, unity and democracy.
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Jackson, Alvin. "The Fenian Ideal and Irish Nationalism, by M. J. KellyThe IRB: The Irish Republican Brotherhood from the Land League to Sinn Fein, by Owen McGee." Victorian Studies 50, no. 2 (January 2008): 307–10. http://dx.doi.org/10.2979/vic.2008.50.2.307.
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