Academic literature on the topic 'Prophecy phenomenon'
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Journal articles on the topic "Prophecy phenomenon"
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Kruger, P. A. "Die profete in huidige Ou-Testamentiese navorsing: tendense en vooruitsigte." Verbum et Ecclesia 15, no. 2 (July 19, 1994): 324–44. http://dx.doi.org/10.4102/ve.v15i2.1100.
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The prophets in recent Old Testament scholarship: trends and prospectsIn this contribution various themes in recent Old Testament prophetic studies are discussed. These include: the title "prophet", the prophets in a sociological-anthropological perspective; the prophets and Israel’s religious history, historical and canonical prophecy, and the relationship between the ancient Near Eastern and the Israelite phenomenon of prophecy.
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Marshall, Jill E. "Paul, Plutarch and the Gender Dynamics of Prophecy." New Testament Studies 65, no. 2 (February 22, 2019): 207–22. http://dx.doi.org/10.1017/s0028688518000383.
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This article compares two first-century authors, Paul and Plutarch, on the mechanics of inspiration and the role of gender in the prophetic process. Paul's First Corinthians and Plutarch's Delphic Dialogues (De Pythiae oraculis and De defectu oraculorum) were written by men who were observers of and commentators on the religious phenomenon of prophecy – that is, the communication of divine messages through human speakers. They also make statements about women that indicate that gender influenced their perceptions of prophecy. When these authors discuss prophecy at the conceptual level, gender does not affect their arguments, but when they turn to actual women prophets, they introduce ideas about gender and sex that shape their views of the prophetic process and the women who prophesy.
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COOK, DANIEL J. "Leibniz on ‘prophets’, prophecy, and revelation." Religious Studies 45, no. 3 (April 29, 2009): 269–87. http://dx.doi.org/10.1017/s0034412509009913.
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AbstractDuring Leibniz's lifetime, interest in the interpretation of the Bible and biblical prophecy became central to the theological and political concerns of Protestant Europe. Leibniz's treatment of this phenomenon will be examined in the light of his views on the nature of revelation and its role in his defence of Christianity. It will be argued that Leibniz's defence of the miracle of revelation (and its vehicle, biblical prophecy) – unlike his arguments on behalf of the core Christian mysteries of the Trinity and Incarnation – is demonstrable by purely natural and scientific means, especially the verification of history.
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Jassen, Alex P. "Prophets and Prophecy in the Qumran Community." AJS Review 32, no. 2 (November 2008): 299–334. http://dx.doi.org/10.1017/s0364009408000147.
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It has long been axiomatic in the study of postbiblical Judaism that prophecy had become a dormant institution. For scholars studying Judaism in its many ancient manifestations, prophecy was a phenomenon closely related to the heritage of biblical Israel. It disappeared as biblical Israel gave way to Judaism in the aftermath of the Babylonian exile. This scholarly assumption has found support in several texts from ancient Judaism that indeed espouse such a position. In recent years, the dominance of this consensus has begun to wither away as scholars have become both more fully aware of the diverse forms of Judaism in the Second Temple and rabbinic periods and more sensitive to the multiple modes of religious piety in ancient Judaism. In this article, I would like to extend the contours of this conversation by mapping out some methodological rubrics for the study of prophecy in ancient Judaism and discuss one context for the application of this methodology—the Qumran community.
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Landy, Francis. "Shamanic Poetics." Religion and Theology 27, no. 1-2 (July 21, 2020): 1–14. http://dx.doi.org/10.1163/15743012-bja10002.
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Abstract This essay examines the relationship between the biblical prophets and prophetic poetry in terms of the “shamanic complex.” First, a short characterization is given of the phenomenon of shamanism in archaic societies, shamanic techniques and alternate states of consciousness, as well as the social, cultural, and political role of shamanic figures. Second, the similarity between shamanism and biblical prophecy is considered. Third, the figure of First Isaiah as presented in the eponymous book in the Hebrew Bible is analyzed in terms of the shamanic complex and shamanic poetics as to aspects of his initiation as prophet and represented features of his actions as prophet.
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Callan, Terrance. "Prophecy and Ecstasy in Greco-Roman Religion and in 1 Corinthians." Novum Testamentum 27, no. 1 (1985): 125–40. http://dx.doi.org/10.1163/156853685x00247.
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AbstractWe have seen that in Greek prophètes means spokesman in a very general sense. Most characteristically it designates the medium, or mantis, at an oracle, who is considered a spokesman for the god of the oracle. This mantic prophecy is accompanied by trance, i.e., when the mantis functions as spokesman, his or her ordinary consciousness is replaced by another. However, in an effort to explain why oracles at Delphi are no longer given in verse, Plutarch develops a theory according to which even prophecy in this sense does not involve trance, but makes use of the ordinary consciousness of the mantis. In addition to this use of prophetes, it is also used to designate other spokesmen. Some of these are considered entranced, e.g., poets, the spokesmen of the Muses, in Plato's view. But most are not, e.g., poets according to the understanding of poetic inspiration reflected in Pindar, and those who functioned at oracles as spokesmen for the mantis. I have argued that the uses of prophètes in Greek correspond fairly well to the apparent range of meanings for nabi in the OT. But the use of prophètes to translate nabi involved a shift of emphasis: while in Greek prophètes mainly designates those who prophesy in trance, as a translation for nabi, prophètes mainly designates those whose prophecy is apparently not accompanied by trance. This can be seen clearly in Philo who knows of prophecy as a trance phenomenon, but who sees at least Moses mainly as a prophet whose prophecy does not involve trance. This understanding of prophecy results both from fidelity to scripture and from Philo's desire to praise Moses and account for certain difficulties in scripture.
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de Jong, Matthijs J. "Biblical Prophecy—A Scribal Enterprise. The Old Testament Prophecy of Unconditional Judgement considered as a Literary Phenomenon." Vetus Testamentum 61, no. 1 (2011): 39–70. http://dx.doi.org/10.1163/156853311x551493.
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AbstractAt the heart of the biblical prophetic books is scribal reinterpretation of earlier prophetic legacies. These legacies testify to prophetic activity in Israel and Judah—kinds of prophecy which in essence resembled prophetic and other divinatory activity found elsewhere in the ancient Near East. It was however the scribal reception, revision, and elaboration of these earlier legacies that gave rise to “biblical prophecy” and prompted the development of the prophetic books. In this process of reinterpretation the ‘prophets’ were removed from the realm of divination. They became to be portrayed as isolated figures, contra society, commissioned by Yahweh to declare his message of unconditional and total destruction. Through their ‘message’ the disastrous events that had befallen the states of Israel and Judah were explained (ex eventu) as being due to divine anger. This was in fact the common explanation for calamities, used throughout the ancient Near Eastern world.
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Kelle, Brad E. "The Phenomenon of Israelite Prophecy in Contemporary Scholarship." Currents in Biblical Research 12, no. 3 (June 2014): 275–320. http://dx.doi.org/10.1177/1476993x13480677.
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Fatma, Suria Dewi, Silvia Rosa, and Zurmailis Zurmailis. "Prophecy in Literature." Journal Polingua : Scientific Journal of Linguistics, Literature and Education 9, no. 1 (March 31, 2020): 16–23. http://dx.doi.org/10.30630/polingua.v9i1.128.
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This study discusses how a phenomenon can affect civilization and the outlook on society. Prediction is so important to uncover major events that have occurred at a certain period or period. Forecast defined as attempts to acquire knowledge through occult ways or using certain rituals. Said forecaster derived from Arabic which means a science Raml for interpreting, judging, see and predict the fate of someone in the future. Activities divination fortune-telling in the novel Sabdo Palon Pudarnya Surya Majapahit by Dhamar Shashangka refers to signs/phenomena that come from nature itself, namely with the emergence of a red lunar eclipse (blood moon) lunar eclipse, Chandra Kartika, earthquake, and head of the earth at Majapahit sky. The conclusions from this study indicate that predictions are so important to answer someone's curiosity and curiosity about things that are beyond the limits of ordinary human abilities and to reveal it all also requires help from someone who has extraordinary abilities and knowledge of the prophecy itself. In this novel, the translator is focused on the figure of Sabdo Palon
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Bilagher, Moritz E. M. "The Prophet as Intellectual and Vice Versa: A Psychoanalytical Interpretation of the Phenomenon of Prophecy." Time and Mind 3, no. 1 (January 2010): 63–83. http://dx.doi.org/10.2752/175169710x12549020810498.
Full textDissertations / Theses on the topic "Prophecy phenomenon"
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Watanabe, Mutsuo. "An examination of the phenomena of pentecostal and charismatic prophecy and the claims made for it." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Šprta, Marian. "Sociální důrazy předexilních proroků (Dějinné a teologické pozadí)." Master's thesis, 2018. http://www.nusl.cz/ntk/nusl-389149.
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Resume: The work has a special theme of social accents of the prophets in the period before the exile. There is question what the chronology of the history of the royal era, in which the prophets spoke, was, what social processes were taking place at that time and how they are documented by biblical history and archeology. The first part of the work describes the historical situation in which these prophets were spreading their message. In this epoch the King's time was at the top of its peak, after which the crisis of transition from tribal society started into the urban civilization started which was finished by Israel's exile to Assyria and Judea in Babylon. In the northern empire peaks of the prosperity are considered to be the period during the reign of Achab and Jeroboam II. In the southern Empire it is the Uzziah's period. These peak times of prosperity, stemming from the state development, successful battles, and foreign trade, brought with an increase in social inequality and damage to social relations. The work depicts this time according to biblical sources, particulary the 1st and 2nd Books of Kings and the 2nd Paralipomenon. This section is followed by a chapter on interpretations by which Biblical archeology interprets archeological finds related to the time of the kingdom, especially from the...
Books on the topic "Prophecy phenomenon"
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The Aquarians: An ancient Mayan prophecy -- a modern phenomenon. Lincoln, Neb: iUniverse, 2008.
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The phenomenon of Teilhard: Prophet for a new age. Macon, Ga: Mercer University Press, 1996.
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Nissinen, Martti. Prophecy and Gender. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0008.
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This chapter demonstrates that prophecy was a gendered phenomenon, but the prophetic role was not generally gender-specific, which is remarkable in the patriarchal cultures within which prophecy functioned. The chapter approaches the issue of gender and prophetic divination from a comparative perspective. First, a taxonomy of gender of the prophets and deities in the ancient Eastern Mediterranean is presented, followed by a discussion on the agency of the prophets from the gender point of view. The chapter concludes by analyzing the gendered representations of deities and their alleged agency, that of the goddess Ištar in particular.
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Nissinen, Martti. Ancient Prophecy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.001.0001.
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This book is a comprehensive treatment of the ancient prophetic phenomenon as it comes to us through biblical, Near Eastern, and Greek sources. Once a distinctly biblical concept, prophecy is today acknowledged as yet another form of divination and a phenomenon that can be found all over the ancient Eastern Mediterranean. Even Greek oracle, traditionally discussed separately from biblical and Mesopotamian prophecy, is essentially part of the same picture. The book gives an up-to-date presentation of textual sources, whether cuneiform tablets from Mesopotamia, the Hebrew Bible, Greek inscriptions, or ancient historians, the number of which has increased substantially in recent times. In addition, the book includes comparative essays on topics such as prophetic ecstasy; temples as venues of prophetic performances; prophets and political rulers; and the prophets’ gender which can be either male, female, or non-gendered. The book argues for a common category of ancient Eastern Mediterranean prophecy, even though the fragmentary and secondary nature of the sources allows only a restricted view to it. The ways prophetic divination manifests itself in ancient sources depend not only on the socio-religious position of the prophets but also on the genre and purpose of the sources. The book shows that, even though the view of the ancient prophetic landscape is restricted by the fragmentary and secondary nature of the sources, it is possible to reconstruct essential features of prophetic divination.
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Nissinen, Martti. Hebrew Bible. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0004.
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This chapter considers prophecy in the Hebrew Bible. It is presented as literature which is rooted in the prophetic phenomenon but which no longer serves as a direct document of prophets in ancient Israel and Judah. The prophetic book is a genre of its own, owing its emergence to the scribal activity of the Second Temple period. Once regarded as the source of prophecy par excellence, the Hebrew Bible is a very different kind of a source for the ancient Eastern Mediterranean prophetic phenomenon—not because the phenomenon itself was different but because the scribal transmission of prophecy in Israel and Judah finds a distinctive literary expression in the biblical books.
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Nissinen, Martti. Prophetic Intermediation in the Ancient Near East. Edited by Carolyn J. Sharp. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.013.1.
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The chapter serves as an introduction to the written evidence of the historical phenomenon of prophecy in the ancient Near East. Prophecy is understood as intermediation of divine knowledge by non-technical means, constituting one of the many modes of divination. The documents of ancient Near Eastern prophecy are scarce and their chronological or geographical distribution is uneven, the majority of texts deriving from Mari (seventeenth century B.C.E.) and Assyria (seventh century B.C.E.). Nevertheless, the phenomenon can be observed across the Near East, allowing a historical and phenomenological comparison with the later evidence of Greek oracles. The chapter surveys the prophetic phenomenon from the perspectives of writing and literary interpretation, spirit possession, gender, and the relationships of prophets with religious and political institutions. Enough commonalities are found in the Near Eastern, Greek, and biblical texts to warrant the assumption of the existence of a common ancient Eastern Mediterranean prophetic phenomenon.
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Nissinen, Martti. Constructing Prophetic Divination. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0001.
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This chapter lays the theoretical foundation of the book, defining prophecy as a non-technical, or inspired, form of divination, in which the prophet acts as an intermediary of divine knowledge. It is argued that prophecy is as much a scholarly construct as a historical phenomenon documented in Near Eastern, biblical, as well as Greek textual sources. The knowledge of the historical phenomenon depends essentially on the genre and purpose of the source material which, however, is very fragmentary and, due to its secondary nature, does not yield a full and balanced picture of ancient prophecy. The chapter also discusses the purpose of comparative studies, arguing that they are necessary, not primarily to reveal the influence of one source on the other, but to identify a common category of ancient Eastern Mediterranean prophecy.
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Tiemeyer, Lena-Sofia. The Prophets. Edited by Carolyn J. Sharp. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.013.37.
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This chapter explores some of the challenges for future scholarship on the Latter Prophets. It highlights the difficulty of bridging the methodological gap that sometimes exists between different scholarly approaches, for example between evangelical and secular research methods or between synchronic and diachronic reading strategies; yet it also draws attention to existing scholarly collaborations across this divide. The chapter further points out some issues that scholars face who are involved in the ideological study of the prophets (such as feminist scholarship). The chapter also surveys some of the recent changes in the understanding of prophecy as a phenomenon and of prophetic texts as a scribal endeavor. Is the prophet a visionary, a scribe, a redactor, a literary persona? Who created the prophetic texts and what purposes did those texts fulfill in ancient Israelite society? Finally, the chapter calls for more studies on the reception of prophetic texts.
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Nissinen, Martti. Ancient Near Eastern Sources. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0002.
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This chapter constitutes a comprehensive and up-to-date overview of the available sources of the prophetic phenomenon in the ancient Near East. The texts are presented according to textual genres, which yield different kinds of information on prophets, their activities, prophetic oracles, and their interpretation. Lexical lists and omen texts associate prophets with temple personnel and people with liminal roles. Legal and administrative texts as well as ritual texts document the presence of prophets in temple communities, whereas letters report their performances to kings of Mari and Assyria. Written oracles provide examples of early transcripts of spoken oracles, whereas texts containing literary prophecy document their use and interpretation. Most of the texts are written in Akkadian, but even some West Semitic, Luwian (Tell Ahmar stele) and Egyptian texts (Report of Wenamun) are available.
Book chapters on the topic "Prophecy phenomenon"
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Ullán de la Rosa, Francisco Javier, and Hugo García Andreu. "Roma Population in the Spanish Education System: Identifying Explanatory Frameworks and Research Gaps." In Social and Economic Vulnerability of Roma People, 201–27. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-52588-0_13.
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AbstractThis chapter makes a literature review based on the Grant and Booth qualitative systematic methodology of the studies about the educational situation of the Roma in Spain, with an wider, extended scope that allows to compare the findings with those conducted on other countries’ Roma populations. Studies on the Roma educational situation in Spain are hindered by the lack of official, periodical statistics, having to rely on sample-based surveys and ethnographic studies. In spite of the inaccuracy of the studies all of them show, as a general picture, a staggering educational gap between the Roma and the rest of society which is common to all Western countries. Most of the studies on Roma education have concentrated in this negative aspect. Numerous theoretical frameworks have been developed to explain this staggering education gap. All them acknowledge the phenomenon as a multidimensional one but for heuristic purposes they can be ordered along an endogenous/exogenous factors continuum depending on how much they stress the weight of factors stemming from characteristics of the Roma ethnic group itself or, on the contrary, of the majority non-Roma society. The literature review has also identified an emergent critical current that sees this studies focused on educational underachievement as a sharing a common essentialist bias that helps to reinforce the stigmatization of Roma and have turned to focus, instead, on the study of academic success among the Roma. Although this emerging field is very promising, our review has identify several significant research gaps in this regard: a lack of longitudinal studies, a lack of studies on the Roma upper and middle classes and a lack of studies on Roma students in post-compulsory education, particularly the university level. This article encourages researchers to fill this gaps with the conviction that the knowledge obtained can help combat the negative stereotypes and the self-fulfilling prophecy effect that approaches focused on Roma underachievement may have.
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Rapoport-Albert, Ada. "Female Prophets in Sabbatianism." In Women and the Messianic Heresy of Sabbatai Zevi, 1666 - 1816, 15–56. Liverpool University Press, 2015. http://dx.doi.org/10.3828/liverpool/9781906764807.003.0002.
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This chapter focuses on the active participation of numerous women in the phenomenon of Sabbatian prophecy. It reviews a variety of sources that complement and corroborate each other in order to describe women as having visions and prophesying about the messianic mission of Sabbatai Zevi. It also talks about the women's status as prophets and the nature of their prophecies that are distinguished from those of the great exponents of Sabbatian kabbalah, such as Nathan of Gaza or Abraham Miguel Cardozo. The chapter focuses on accounts of prophesying by women that appear in the context of mass outbursts of prophetic frenzy, in which unlettered men and children also took part. It analyses the prophecies of women that were not perceived as ordered speculative teachings and did not amount to any coherent, personal verbal expression.
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Taylor, Dan. "We Imagine." In Spinoza and the Politics of Freedom, 160–86. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474478397.003.0007.
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Chapter 6 explores the role of the imagination as an individual and communal phenomena, in enabling individuals to recognise who is of a common nature, the basis by which they are useful to each other, a faculty called commonality. The relation of imagination and intellect, crucial to Maimonides and preoccupying parts of the TTP’s discussion of philosophy and theology, will be first grounded in the epistemology of the Ethics. Then, focused on the TTP, explores the socially beneficial effects that can follow from the use of the imagination in bringing communities together, through Spinoza’s account of the prophet. What does it mean then that, in Spinoza’s irony-laden remark, ‘today, so far as I know, we have no prophets’ (TTP 1.7)? The figure of Jesus Christ, presented as both a prophet and a philosopher in the TTP, is one way of thinking through some of the possibilities and ambivalences of the philosopher’s use of reason and imagination. Then, through a late assessment of the relation between the individual and the collective in Benjamin, Lukács and Spinoza, it concludes on the pre-eminence of shared imaginings to communal identity, and the underlying difficulty for group identities in also producing capable, self-determining individuals.
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Gallagher, Lowell. "The Rise of Prophecy: Figural Neuter, Desert of Allegory." In Sodomscapes. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823275205.003.0003.
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Chapter two lingers on Maître François’ design, treating its suggestive ambiguity as a premonitory witness to the twentieth-century postwar turns to the Sodom archive in Maurice Blanchot and Emmanuel Levinas’ delicate yet fraught philosophical conversation about the ethical aptitude of artworks. The Sodom archive’s figural suggestiveness guides Blanchot and Levinas’s shared predisposition to identify the primordial affinity of artworks with the disruptive urgency of prophecy and its figural analogue, the desert. Lot’s wife’s subliminal association with the prophecy/desert nexus becomes the site of an ecumenical settlement between Blanchot and Levinas over the captivating and dislocating aesthetic power of artworks. On this note, Maître François’ image and the late modern moment of philosophical hospitality between Blanchot and Levinas speak to each other across centuries. Through different registers of discernment, the two scenes conjure the figure of Lot’s wife as the material remains of a thinking beyond the limit of the phenomenal face of appearances and cognition, so as to give witness to the radiant and interruptive force of artworks’ worlding and unworlding dimensions.
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Savateev, Anatoly D. "Muslim prophets-revolutionaries in Sub-Saharan Africa: prophetic movements in the history of the continent." In DIGEST OF WORLD POLITICS. ANNUAL REVIEW. VOLUME 10, 80–129. St. Petersburg State University, 2020. http://dx.doi.org/10.21638/11701/26868318.07.
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In the article, the phenomenon of mimicries to Muhammad the Prophet by African religious leaders of XVIII–XX centuries is investigated. It is noted that the paedagogical component played the leading role in the formation and evolution of the prophetic movements. The society was being reformed both political (the Muridiyya Sufi order) and military ways (different jihadist movements).
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Struck, Peter T. "Divination and the History of Surplus Knowledge." In Divination and Human Nature. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691169392.003.0006.
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This introductory chapter provides an overview of the book's main themes. It begins by discussing the practice of divination for many millennia and across the whole Old World. It then reviews bodies of scholarship on divination and make a distinction between classical Greek ideas of divination and the quite different phenomena of prophecy in the Hebrew Bible or the later development of apocalyptic literature. It then details the book's effort to work through evidence that positions divinatory knowledge within the classical thought-world in a way that is more or less analogous to the position of the modern concept of intuition. It also makes a case for understanding divination as more closely related to surplus knowing than occult religion.
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Wiśniewski, Robert. "Defenders of Cities." In The Beginnings of the Cult of Relics, 48–69. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199675562.003.0003.
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This chapter studies early testimonies to the use of relics as efficient palladia and examines the sources of this phenomenon, which unlike exorcizing and healing had no parallels in the Bible: the prophets, Christ, and the Apostles were never portrayed as powerful protectors of cities. For this reason the Greek and Roman background of this phenomenon deserves a detailed study aimed at finding out if there was any connection between the saints’ relics and the guardian statues and amulets whose growing popularity is attested in the late antique sources. This chapter argues that the Christian belief in the protection provided by the saints ran in parallel with the widespread belief in the power of amulets and that despite evident interactions between Christian and non-Christian practices it cannot be seen as resulting directly from pagan beliefs.
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Rapoport-Albert, Ada. "Sabbatian Women as Religious Activists." In Women and the Messianic Heresy of Sabbatai Zevi, 1666 - 1816, 80–86. Liverpool University Press, 2015. http://dx.doi.org/10.3828/liverpool/9781906764807.003.0004.
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This chapter cites the dawning messianic age, which was characterized by the biblical prophet Joel, who had brought the spirit to rest upon women, which was common to Sabbatianism and a diversity of early modern Christian religious enthusiasm' movements. It analyses the breakdown of barriers by which rabbinic tradition had always marked the inherent difference between the sexes and assigned the discrete spheres of activity. It also talks about messianic believers who displayed an unprecedented willingness to recognize as fully legitimate the phenomenon of 'spinster', 'maiden', or 'virgin' prophetesses. The chapter mentions prophetic women described as 'possessed' in Hayim Vital's Book of Visions or in later exorcism accounts which proliferated in east European hasidism. It explains the instinctive rabbinic response to the 'aberration' of prophetic chastity in women that were aimed to suppress the phenomenon in diverse times and places.
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Sternlight, Jean R. "Panacea or Corporate Tool?: The Sequel." In Discussions in Dispute Resolution, 268–72. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197513248.003.0055.
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It seems so long ago. Rereading my article, now more than twenty years later, is like rewatching the beginning of an old long war movie. I was so young, optimistic, and naive. When I wrote the article I saw myself as something of a prophet Isaiah, crying in the wilderness. My goal was to alert the world to the dangers I saw in the then-new phenomenon of mandatory contractual arbitration, and to fight back against that phenomenon. I thought, or at least hoped, that if I alerted the world to the dangers I saw, surely someone would step in to protect consumers and employees. Instead, while the world has certainly been alerted, so far corporate use of mandatory arbitration remains largely unchecked and indeed has expanded beyond what I ever imagined in my worst nightmares. One recent study found that more than 50 percent of nonunion employees have been deprived of their right to sue their employer in court, and we all know that mandatory arbitration is rampant in the consumer setting. In addition, companies have used mandatory arbitration to insulate themselves from class actions in many contexts....
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Weinrich, Ines. "‘Nashīd’ Between Islamic Chanting And Jihadi Hymns: Continuities and Transformations." In Jihadi Audiovisuality and its Entanglements, 249–72. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474467513.003.0011.
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Nashīd in its English spelling nasheed and mediatised on the internet is a relatively new phenomenon. Nashīd as a musical practice, by contrast, is old. This chapter analyses nashīd as both a technical term and as a vocal genre. Today, the term nashīd may denote quite different sonic manifestations, ranging from traditional praise songs to the prophet Muḥammad and prayers to religious pop songs and military marches. The chapter focuses on the developments since the early twentieth century and examines the musical roots and styles of the different types of nashīd that are known today. It offers a brief glimpse into traditional practices of nashīd (i.e. inshād) and suggests a categorisation for the different manifestations of modern nashīd, based on musical characteristics and functions. These are (1) political hymns, (2) traditional inshād, (3) popularised nasheed and, finally, (4) the Jihadi anāshīd (sg. nashīd), which musically draw from all three preceding categories.