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Journal articles on the topic 'Religion. History fiction'
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Davidsen, Markus Altena. "Fiction-based religion: Conceptualising a new category against history-based religion and fandom." Culture and Religion 14, no. 4 (December 2013): 378–95. http://dx.doi.org/10.1080/14755610.2013.838798.
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Cheung, Tommy. "Jediism: Religion at Law?" Oxford Journal of Law and Religion 8, no. 2 (May 6, 2019): 350–77. http://dx.doi.org/10.1093/ojlr/rwz010.
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Abstract This article explores whether Jediism, one of the ‘fiction-based religions’ in contemporary times, meets the requirements of religion under the English charity law. This article argues that the reasons gave by the Charity Commission of the UK in rejecting the application of the Jediist religious group the Temple of The Jedi Order (TOTJO) as a Charitable Incorporation Organization in 2016 was not made under solid legal grounds but on a moral judgment that Jediism, in their opinion, is not serious. This article argues that the principles adopted by the Charity Commission is wrong and they could reach the same conclusion by using a correct legal approach. Through a detailed study on the origin and the current situation of Jediism as a ‘fiction-based religious group’ and TOTJO, this article suggests that for Jediism to be considered as a bona fide religion, it needs to complete its belief system and bring back the concept of Dark Side from Star Wars. It was absent because of the Jediists’ deliberate effort to distance themselves from the Star Wars fandom. Finally, through looking at the history and evolvement of the English charity law, argues that there is room for the current English charity law to give a more liberal interpretation to allow a better balance between regulation of charity and the freedom of religion. It is necessary because of the public benefit brought by any bona fide religion.
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Tahiri, Lindita, and Anton Berishaj. "Religion as Escape and New Shelter: Defamiliarizing History in Popular Fiction." Balkanistic Forum 30, no. 2 (June 1, 2021): 307–19. http://dx.doi.org/10.37708/bf.swu.v30i2.18.
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The downfall of Realist Socialism in the post-communist environment of the Albanian speaking countries opened the way for the development of a variety of literary genres as well as for the growth of popular fiction. This paper focuses on the best-seller by Ben Blushi Living in an island (2008) which covers four centuries of Ottoman occupa-tion of Albania. The novel has provoked profuse debates within the Albanian speech-communities in the Region and was accused by the Muslim community for endangering the religious harmony and tolerance of Albanians. This paper argues that the blame derives from the interchange between the author and the narrator and from the inabil-ity to differentiate between different points of view within the narrative. Although literary critics have generally developed negative connotations about popular fiction as a kind of literature associated with industry, entertainment and escapism, the arti-cle claims that the popular novel by Blushi raises an important public debate about vital historical concerns such as whether the acceptance of Islam by Albanians was wilful or imposed. Rather than giving simple answers to these questions, Blushi’s novel provokes alternative ways of thinking about whether Albanians agreed to banish Christianism and accept Islam due to violent intrusion or due to free will, and if the conversion into another religion was a new way of survival and a shelter of self-protection.
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Beyer, Charlotte. "“I Stand Out Like a Raven”: Depicting the Female Detective and Tudor History in Nancy Bilyeau’s The Crown." American, British and Canadian Studies Journal 28, no. 1 (June 27, 2017): 91–110. http://dx.doi.org/10.1515/abcsj-2017-0006.
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Abstract This article examines the portrayal of female identity and crime in the Tudor period in Nancy Bilyeau’s contemporary historical crime fiction novel, The Crown (2012). Featuring a female detective figure, Joanna Stafford, Bilyeau’s novel forms part of the wealth of contemporary fiction using Tudor history as context, reflecting a continued interest in and fascination with this period and its prominent figures. This article examines Bilyeau’s representation of the Tudor period in The Crown through the depiction of English society and culture from a contemporary perspective, employing genre fiction in order to highlight issues of criminality. My investigation of The Crown as crime fiction specifically involves analysing gender-political questions and their portrayal within the novel and its tumultuous historical context. This investigation furthermore explores the depiction of agency, individuality, religion, and politics. The article concludes that Bilyeau’s suspense-filled novel provides an imaginative representation of Tudor history through the prism of the crime fiction genre. Central to this project is its employment of a resourceful and complex female detective figure at the heart of the narrative.
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Sandberg, Russell. "The Employment Status of Ministers: A Judicial Retcon?" Religion & Human Rights 13, no. 1 (March 27, 2018): 27–48. http://dx.doi.org/10.1163/18710328-13011152.
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Abstract “Retroactive continuity”, often abbreviated as “retcon”, is a term often used in literary criticism and particularly in relation to science fiction to describe the altering of a previously established historical continuity within a fictional work. To date, however, the concept has not been used in relation to law. Legal judgments often refer to history and include historical accounts of how the law has developed. Such judgments invariably include judicial interpretations of history. On occasions, they may even include a “retconned” interpretation of legal history – a “judicial retcon” – that misrepresents the past and rewrites history to fit the “story” of the law that the judge wants to give. This article explores the usefulness of a concept of a “judicial retcon” by means of a detailed case study concerning whether ministers of religion are employees.
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Grošelj, Nada. "Poblisk v religiološko misel Hjalmarja Söderberga." Stati inu obstati, revija za vprašanja protestantizma 16, no. 32 (December 20, 2020): 357–67. http://dx.doi.org/10.26493/2590-9754.16(32)357-367.
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A Glimpse into the Religious Studies of Hjalmar Söderberg While the Swedish writer Hjalmar Söderberg (1869–1941) gained a worldwide reputation with his fiction, his later studies in the history of religion, with their discussions of daring reconstructions and interpretations of Biblical events, are more obscure. Of his three monographs on religious history, the paper focuses on his début, The Fire of Yahweh (Jahves eld, 1918). The key thesis about the story of Moses as proposed by Markel, the protagonist, claims that the supernatural events in the Book of Exodus which took place on and at the foot of the mountain, and were witnessed by the Israelite crowd from a distance, were in fact an elaborate and spectacular form of pre-Jewish worship in the area. According to Markel, the fire, smoke and thunder accompanying God’s appearances in the Bible were simply a spectacle for the crowd, and these ‘special effects’ might well have been produced by Moses and his successors through gunpowder. The final part of the paper outlines Söderberg’s immersion in his time and in the spiritual and intellectual shifts of the period, as well as his attitude to religion as demonstrated in some examples of his fiction. Keywords: history of religion, Swedish literature, Moses, Bible interpretation, early 20th century thought
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Arbeit, Marcel. "(Don't) Gimme that Ole Time Religion: The Journey to Atheism in Southern Fiction." American Studies in Scandinavia 38, no. 2 (September 1, 2006): 122–37. http://dx.doi.org/10.22439/asca.v38i2.4533.
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Veselič, Maja. "The Allure of the Mystical." Asian Studies 9, no. 3 (September 10, 2021): 259–99. http://dx.doi.org/10.4312/as.2021.9.3.259-299.
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Alma M. Karlin (1889–1950), a world traveller and German-language travel and fiction writer, cultivated a keen interest in religious beliefs and practices of the places she visited, believing in the Romantic notion of religion as the distilled soul of nations as well as in the Theosophical presumption that all religions are just particular iterations of an underlying universal truth. For this reason, the topic of religion was central to both her personal and professional identity as an explorer and writer. This article examines her attitudes to East Asian religio-philosophical traditions, by focusing on the two versions of her unpublished manuscript Glaube und Aberglaube im Fernen Osten, which presents an attempt to turn her successful travel writing into an ethnographic text. The content and discourse analyses demonstrate the influence of both comparative religious studies of the late 19th century, and of the newer ethnological approaches from the turn of the century. On the one hand, Karlin adopts the binary opposition of religion (represented by Buddhism, Shintoism, Daoism and Confucianism) or the somewhat more broadly conceived belief, and superstition (e.g. wondering ghosts, fox fairies), and assumes the purity of textual traditions over the lived practices. At the same time, she is fascinated by what she perceives as more mystical beliefs and practices, which she finds creatively inspiring as well as marketable subjects of her writing.
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OUYANG, WEN-CHIN. "Fictive Mode, ‘Journey to the West’, and Transformation of Space: ‘Ali Mubarak’s Discourses of Modernization." Comparative Critical Studies 4, no. 3 (October 2007): 331–58. http://dx.doi.org/10.3366/e1744185408000062.
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I begin my exploration of ‘Ali Mubarak (1823/4–1893) and the discourses on modernization ‘performed’ in his only attempt at fiction, ‘Alam al-Din (The Sign of Religion, 1882), with a quote from Guy Davenport because it elegantly sums up a key theoretical principle underpinning any discussion of cultural transformation and, more particularly, of modernization. Locating ‘Ali Mubarak and his only fictional work at the juncture of the transformation from the ‘traditional’ to the ‘modern’ in the recent history of Arab culture and of Arabic narrative, I find Davenport's pronouncement tantalizingly appropriate. He not only places the stakes of history and geography in one another, but simultaneously opens up the imagination to the combined forces of time and space that stand behind these two distinct yet related disciplines.
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Sánchez Durá, Nicolás. "“Die Künstlerische Betrachtungsweise…”: Wittgenstein on miracles = “Die Künstlerische Betrachtungsweise...”, Wittgenstein sobre los milagros." REVISTA DE HISTORIOGRAFÍA (RevHisto) 32 (November 20, 2019): 35. http://dx.doi.org/10.20318/revhisto.2019.4893.
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Abstract: Miracles are certainly a matter for the philosophy of religion. A defence is here raised, however, of the idea that Wittgenstein’s conception of miracles is closely connected with the artistic way of seeing in general, and with the consideration of literary fiction in particular. The connection can be established through a family of closely related concepts: “seeing as”, “the dawning of an aspect”, “image” and “perspective”. They are all involved in Wittgenstein’s aesthetic conceptions, in his analyses of art and also in his conception of miracles.Key words: Wittgenstein, miracles, art, religion.Resumen: Los milagros son ciertamente una cuestión de filosofía de la religión. En cualquier caso, me gustaría defender que la concepción de los milagros de Wittgenstein está íntimamente conectada con la forma de contemplación artística en general y con la consideración de la ficción literaria en particular. La conexión puede establecerse a través de una familia de conceptos relacionados: «ver como», «el fulgurar de un aspecto», «imagen» y «perspectiva». Estos conceptos están incluidos en las concepciones estéticas de Wittgenstein, en sus análisis del arte y también en su concepción de los milagros.Palabras clave: Wittgenstein, milagros, arte, religión.
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Herman, Peter C. "Lady Hester Pulter'sThe Unfortunate Florinda:Race, Religion, and the Politics of Rape*." Renaissance Quarterly 63, no. 4 (2010): 1208–46. http://dx.doi.org/10.1086/658510.
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AbstractIn the mid-1990s a manuscript was discovered containing the poetry and prose of a previously unknown female author, Lady Hester Pulter. The poems, likely written during the 1640s–'50s, demonstrate Pulter's wide reading and her near-fanatical Royalism. The prose romance, The Unfortunate Florinda, however, displays a very different politics. Basing her fiction on the legends surrounding the Muslim conquest of Spain, I argue that Pulter adjusts her sources to present an alternative, Augustinian view of rape, one that blames the rapist, not the victim. The monarchs in Pulter's fiction use absolutist rhetoric to justify rape, and,contraher earlier poetic denunciations of Charles I's execution, rape now justifies regicide. I suggest that the sexual corruption of Charles II's court prompted Pulter to create a romance with distinctly republican overtones in which chastity is the highest value, sexual corruption the lowest vice, and rulers who commit such crimes forfeit both their right to rule and their right to live.
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Cusack, Carole M. "Fiction into religion: imagination, other worlds, and play in the formation of community." Religion 46, no. 4 (August 10, 2016): 575–90. http://dx.doi.org/10.1080/0048721x.2016.1210390.
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Hawkins, Sean. "Disguising chiefs and God as history: questions on the acephalousness of LoDagaa politics and religion." Africa 66, no. 2 (April 1996): 202–47. http://dx.doi.org/10.2307/1161317.
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AbstractThis article examines two periods in the historiography and ethnography of the LoDagaa of northern Ghana and analyses the similarities between them. In the late 1920s the institution of chieftaincy was written into LoDagaa history by colonial administrators, only two decades after they themselves had created that institution in a society they had once considered bereft of political authority. By the early 1930s colonial administrators had created a historical fiction, namely that chiefs had always existed among the LoDagaa, despite the view of a generation of earlier officers that there had been no chiefs prior to the arrival of the British. Administrators needed to finesse the past, not to convince the LoDagaa of the legitimacy of the chiefs, but in order to continue ruling through chiefs once indirect rule had been introduced. Colonial political engineering had to be indigenised in order to survive under the terms of indirect rule. This finessing of the past has bequeathed ambiguities and contradictions evident in contemporary attitudes toward the position of chiefs among the LoDagaa.Similarly, in the 1970s and 1980s the indigenous clergy among the LoDagaa, who had taken over from the missionaries in the 1960s, began to reassess the nature of god in indigenous religious thought in order to narrow the distance between LoDagaa culture and Catholicism. The idea of inculturation, which grew after the Second Vatican Council, was the specific impetus for such enquiries. LoDagaa priests reexamined indigenous religion and discovered the existence of belief in and worship of a single, absolute deity which had been neglected by earlier missionaries and ethnographers. The latter had argued that there was only a diffuse or otiose notion of an absolute god in LoDagaa culture and thought. The once otiose god was repatriated, as if it had been exiled by earlier observers, in ways and circumstances similar to the invention of chieftaincy as an indigenous pre-colonial reality. While earlier political revisions were finessed by colonial officers, with the acquiescence of colonial chiefs, bent on changing LoDagaa culture and history for administrative convenience, the latter revisionists were seemingly concerned with defending and preserving indigenous culture rather than changing it. However, the notion of the pre-missionary worship of god is as much a historical fiction as the idea of the existence of chiefs in the pre-colonial period.
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Inloes, Amina. "Muhammad Abd al-Rahman (Phillip) Barker: Bridging Cultural Divides through Fantasy/Science-Fiction Role-Playing Games and Fictional Religion." Muslim World 108, no. 3 (July 2018): 387–418. http://dx.doi.org/10.1111/muwo.12225.
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Koch, Anne. "Literatur und Religion als Medien einer Sozialethik und -kritik. Ein religionswissenschaftlicher Vergleich der christlichen ,,Apokalypse" mit Henning Mankells Krimi ,,Brandmauer"." Zeitschrift für Religions- und Geistesgeschichte 59, no. 2 (2007): 155–74. http://dx.doi.org/10.1163/157007307780384578.
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AbstractHow can literature and religion be understood together from a religious studies perspective? One possibility for a comparative basis is the social-ethical self-understanding that takes places within the literary medium. As an example of religious literature, the Book of Revelation is compared to Henning Mankell's contemporary crime fiction. The choice of ,,apocalyptic" models in their literary and pragmatic form is suitable for religious and socio-crime literature to analyze the state of their respective periods and to socialize certain behavior (be it religious, social democratic, etc.) through the reading experience. Moreover, the essay provides an excurse on literature in European religious history and uses methodological theses to show interpretation as criminological ,,investigation".
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Muñiz Grijalvo, Elena. "Elites and Religious Change in Roman Athens." Numen 52, no. 2 (2005): 255–82. http://dx.doi.org/10.1163/1568527054024713.
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AbstractEpigraphy tells about a deeply conservative Athens in Roman times. However, the civic religious life was not identical to that of earlier periods. This article is based on two main ideas. First, continuity is never mere survival; when surrounded by a new context, it may be interpreted as change. The interaction between the Roman empire and the Athenian elites provided such a new context: both Rome and local elites were interested in fostering continuity of religious forms. Secondly, notwithstanding this, epigraphy does indeed document some changes within the civic religion of Roman Athens. One of the most evident is the increasing oligarchization of religious power. It is my contention that this development had a deep impact on religiosity too.From Hellenistic times onwards, the ties between the demos and civic religion were progressively fading away. By Roman times, the democratic fiction did not need to be maintained anymore, as the changes in the management of civic religion show. The increasing religious power of the elite is one of the factors which contributed to create a new framework of meaning. Among other things, the success of certain gods, such as Asklepios, Isis, or Zeus Hypsistos, may also be explained within this new context. Reversely, the growing power of these gods may also account for the option taken by those members of the elite who chose the cult of Asklepios or Isis as a stage on which to display their generosity and improve their social prestige. It seems only fair to conclude that changes in civic religion should also be explained by the changing attitudes of the elites.
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Kamaladdini, Seied Mohammad Bagher. "Tales and Allegories of Vision Ghazali and Rumi." International Letters of Social and Humanistic Sciences 21 (February 2014): 20–25. http://dx.doi.org/10.18052/www.scipress.com/ilshs.21.20.
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Among many tribes and nations fiction has a long history as a popular entertainment. The importance of stories is no secret. The meanings of the stories are quite concrete and contacts, events, and eventually finds it earlier. The Persian speakers from early to latet, moral themes, mysticism, religion and other things have taken advantage of this genre. The analogy is meant to provide an example of the eloquence and understanding has long had an important role and are responsible. It is also seen in ancient books and scriptures. Instead, it's like taking the analogy a little word to the land. In this allegory, Masnavi stories and ehya’al oloom are analyzed.
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Ranieri, Roberto. "The Hero with a Thousand Facebooks: Mythology in Between the Fall of Humanism and the Rise of Big Data Religion." Journal of Genius and Eminence 2, Volume 2, Issue 2: Winter 2017 (December 1, 2017): 23–31. http://dx.doi.org/10.18536//jge.2017.02.2.2.03.
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This paper will show why mythology is still relevant today. To the technological man, a myth is a curious, but valueless, cultural artifact from a superstitious age. He considers myth and primitive religion as failed attempts at science. Myths, in his opinion, were the theories that primitive people devised to explain the world. Now that we have science, we know better, and we should discard myth. However, the technological man also feels an ever-growing fear of losing the meaning of his journey through history. His perception of the dystopian future is mythologically apocalyptic and threating his humanity as never before. Firstly, the paper will define technophobia by considering the psychological impact of the information society on everyday life. Secondly, it will be demonstrated that fearing technology has a long history in the performing arts. Indeed, narratives about artificial life, surpassing human limits, and controlling potentially dangerous technologies feature familiar legendary figures, from the imagined wings of Icarus to the most recent Hollywood science fiction movie. Finally, this study will highlight that the potential rise of the big-data religion, instead of being considered the end of mythology, can be read as a new mythology itself.
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Lhost, Elizabeth. "To Flower and Fructify: Rational Religion and the Seeds of Islam in Nazir Ahmad’s (1830–1912) Late-career Religious Non-fiction." Journal of Islamic Studies 31, no. 1 (August 14, 2019): 31–69. http://dx.doi.org/10.1093/jis/etz032.
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Abstract Known primarily for his popular and moralizing novels, Nazir Ahmad’s (1830–1912) accomplishments as a scholar of Islam are often omitted from his biography. Yet in addition to working for the British Government of India, participating in Muslim social, political, and educational initiatives on the subcontinent, and demonstrating his linguistic and legal acumen by translating the law codes of British India into vernacular Urdu, Nazir Ahmad also translated religious texts and penned his own original compositions on themes of religion, society, and ethics. Reviewing the ideas presented in his comprehensive three-volume al-Ḥuqūq va-l-farāʾiż (1905–6) and his shorter catechism Ijtihād (1906), this article outlines Nazir Ahmad’s theory of worldly religion and introduces his concept of Islamic humanism in response to ulema-centric approaches to Islamic revival and reform in British India.
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Golubkova, Anna A. "В.В. РОЗАНОВ О Д.С. МЕРЕЖКОВСКОМ И НЕ ТОЛЬКО: К ИСТОРИИ ДВУХ РАЗГОВОРОВ." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 4 (2020): 10–19. http://dx.doi.org/10.28995/2073-6401-2020-4-10-19.
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The paper analyzes an article by Vassily Rosanov “Representatives of the ‘new religious consciousness” (1908). The article was published under the pseudonym of V. Varvarin in the newspaper Russkoe slovo (“Russian Word”), it was written in the unusual for Rosanov form of half-fiction. The article describes the ten years ago events which became turning points for the Rosanov’s world view. Those events were the acquaintance with Dmitry Merezhkovsky and Zinaida Gippius and two conversations about Christianity. Actually, in that article Rosanov reconstructed in details stages of changing his worldview and perception of religion. Notably the decadents and their unorthodox religiosity, debates with positivism, constant stylistic experiments became to him the nearest in thoughts. In the years 1896–1897 Rosanov changed his view upon the gender, marriage, correlations between New and Old Testaments. Rosanov tries to remind in his article about the early century discussions. That is why he opted for the form of estranged narration on himself as a major representatives the new trend of religious seeking. The paper also analyzes as the very mechanism of self-representation and also its purposes and results.
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Joshi, Sanjay. "Juliet Got It Wrong: Conversion and the Politics of Naming in Kumaon, ca. 1850–1930." Journal of Asian Studies 74, no. 4 (November 2015): 843–62. http://dx.doi.org/10.1017/s0021911815001102.
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Through the historicization of one episode, this essay addresses a variety of questions related to class, caste, gender, religion, and social life as well as cultural attitudes in Kumaon between the mid-nineteenth and mid-twentieth centuries. The politics of naming—who among the Christian converts of Almora changed their names and who retained their pre-conversion names—is central to this essay. Behind each name retained or changed was a story. The essay juxtaposes many different stories drawn from a variety of sources—missionary records, nationalist sources, fiction, and families' own archives. Rather than place these stories into the better-known master narratives of colonialism and nationalism or even of religion and conversion, this essay tries to highlight issues that are much more local and contextual yet resonate with concerns of other people and places. Through historicizing the local and the everyday, I argue for not conflating the ordinary and the mundane with the trivial or the unimportant. Touching on themes common to different parts of Asia, this essay highlights local histories of a region often neglected in the history of the subcontinent.
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Leslie, Julia. "Understanding Basava: history, hagiography and a modern Kannada drama." Bulletin of the School of Oriental and African Studies 61, no. 2 (June 1998): 228–61. http://dx.doi.org/10.1017/s0041977x00013793.
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This paper is a meditation from a religious studies perspective on the twelfth-century Vīraśaiva saint, Basava (c. 1105–68); that is, its primary focus is religious experience rather than literary evaluation or the historicity of the past. By exploring a variety of sources—ancient and modern, fact and fiction—and by making connections with urgent twentieth-century concerns, it seeks to bring into focus the religious aspirations and social implications of Basava's world. Part 1 is derived from history and hagiography. It provides an outline of Vīraśaiva belief and practice, and then proceeds to discuss the religious context of twelfth-century Karnataka, the debate regarding the origins of this ‘new’ religion, and a key inscription in the debate. It ends with a summary of the tradition's account of Basava's life. Part 2 focuses on a play written in Kannada (Taledaṇḍa, ‘Death by beheading’, 1990) and then rewritten in English for a pan-Indian and international audience (Talé-Daṇḍa: a play, 1993), in both cases by Girish Karnad. Karnad is not the first playwright to focus on Basava, and he will not be the last. In the preface to the Kannada version, he explains that ‘it becomes inevitable for every Kannadiga to return, like a tongue that returns again and again to a painful tooth, to the victories and agonies of that period.’ Karnad's dramatization of Basava's catastrophic final year is discussed in the context of the historical and hagiographical material considered in Part 1.
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Monteiro, Regina Maria Carpentieri. "The City of the Sun : a Machiavellian Utopia?" Moreana 49 (Number 189-, no. 3-4 (December 2012): 41–53. http://dx.doi.org/10.3366/more.2012.49.3-4.5.
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Tommaso Campanella, in The City of the Sun, a utopian text written in 1602, transfers his political philosophy to fiction. A priest, named “Metaphysician” or “Hoh,” assisted by a triumvirate – Pon (Power), Sin (Wisdom) and Mor (Love) – governs a republic of wise men, in which religion and politics form a single unit. The Calabrian philosopher has always defended the union of all people under the aegis of a single monarch, who holds laic and ecclesiastical powers. Machiavelli defends the notion that it is men’s duty to build and to conduct state politics, and that only concrete reality can provide its characteristics and principles. On the other hand, Campanella believes that the precepts by which men must be ruled can be found in nature. Therefore, a community will be happier if it exists in a closer relationship with nature. The main purpose of this communication lies in an examination of The City of the Sun, considering these two points of view.
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Fuehrer, Bernhard. "The Columbia History of Chinese Literature. Edited by Victor Mair. [New York: Columbia University Press, 2001. 1,342+xxiv pp. $75.00; £52.50. ISBN 0-231-10984-9.]." China Quarterly 178 (June 2004): 535–36. http://dx.doi.org/10.1017/s0305741004390296.
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Following his Columbia Anthology of Traditional Chinese Literature (1994) and the Shorter Columbia Anthology of Traditional Chinese Literature (2000), the Columbia History of Chinese Literature intends to complement these two widely used readers. Edited by Victor H. Mair, the 55 chapters of this single-volume history of Chinese literature are chronologically arranged with thematic chapters interspersed. Indeed, a closer look at the chapters reveals that the book at hand follows the traditional dictum of wen shi zhe bu fenjia, i.e. that literature, history and philosophy should not be separated but regarded as one field of studies. Hence the scope of this history goes far beyond the scope of what is traditionally subsumed under the heading of literature. In addition to the topics (all genres and periods of poetry, prose, fiction, and drama) that one expects in a book of this sort, wit and humour, proverbs and rhetoric, historical and philosophical writings, classical exegesis, literary theory and criticism, traditional fiction commentary, as well as popular culture, the impact of religion upon literature, the role of women, and the relationship with non-Chinese languages and peoples (ethnic minorities, Korea, Japan, Vietnam) feature as topics of individual chapters.Most of the chapters are written by leading specialists in those areas and are highly informative as well as concisely presented. Moreover, a number of chapters are thought-provoking enough to inspire questions that may lead towards a more focused research on hitherto neglected or less well-documented topics. In this sense, The Columbia History of Chinese Literature may also be perceived as a potential major impetus for further developments in the study of pre-modern and modern Chinese literature and related fields. Since the volume aims at bringing the riches of China's literary tradition into focus for a general readership, the majority of chapters can probably be best described as outlines of specific developments that should encourage readers to consult more specialized publications.
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Perkins, Judith. "Fictive Scheintod and Christian Resurrection." Religion and Theology 13, no. 3-4 (2006): 396–418. http://dx.doi.org/10.1163/157430106779024671.
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AbstractIn his chapter titled 'Resurrection' in Fiction as History, Glen Bowersock examines examples of 'apparent death' (Scheintod) in Graeco-Roman narrative fictions. He concludes his analysis by questioning 'whether the extraordinary growth in fictional writing, and its characteristic and concomitant fascination with resurrection' might be 'some kind of reflection of the remarkable stories that were coming out of Palestine in the middle of the first century A.D.' In this essay I will offer that rather than seeing a relation of influence between fictive prose narratives and Christian discourse (especially Christian bodily resurrection discourse) of the early centuries C.E., these sets of texts should be recognised as different manifestations of an attempt to address the same problem, that of negotiating notions of cultural identity in the matrix of early Roman imperialism. That these texts share similar motifs and themes – gruesome and graphic descriptions of torture, dismemberment, cannibalism and death – results not necessarily from influence, but that they converge around the same problem, drawing from a common cultural environment in the same historical context.
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Peters, Rebecca Anne. "When Your Motherboard Replaces the Pearly Gates: Black Mirror and the Technology of Today and Tomorrow." Comparative Cinema 8, no. 14 (May 22, 2020): 8–32. http://dx.doi.org/10.31009/cc.2020.v8.i14.02.
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This paper considers five episodes from Charlie Brooker’s dystopian science fiction anthology series, Black Mirror (2011–present). The episodes selected are those that—as argued in this text—depict the role of technology as replacing that of religion. To build this claim, they will be compared to one another, to the Christian biblical concepts they mirror, and to historical events related to theological debates within Christianity.Throughout the history of Western civilization, Christian belief has played an important role in shaping cultural ideologies. For that reason, it could be argued that Christian ideas continue to penetrate our cultural narratives today, despite declining self-recognition in the West as religious or spiritual. Concepts of the afterlife, omniscience, vengeance, ostracism and eternal suffering spring up in some of the least expectedplaces within popular culture today. This paper argues that Black Mirror depicts the materialization of these concepts through imagined worlds, thus signaling the modern-day specters of Christianity.
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Kallander, Amy. "Transnational Intimacies and the Construction of the New Nation." French Politics, Culture & Society 39, no. 1 (March 1, 2021): 108–31. http://dx.doi.org/10.3167/fpcs.2021.390106.
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Abstract This article examines love as a facet of nation building in constructions of modern womanhood and national identity in the 1950s and 1960s. In Tunisia and France, romantic love was evoked to define an urban, middle-class modernity in which the gender norms implicit in companionate marriage signaled a break with the past. These ideals were represented in fiction and women's magazines and elaborated in the novel genre of the advice column. Yet this celebration was interrupted by concern about “mixed marriage” and the rise of anti-immigrant discrimination targeting North Africans in France. Referring to race or religion, debates about interracial marriage in Tunisia and the sexual stereotyping of North African men in France reveal the continuity of colonialism's racial legacies upon postcolonial states. The idealization of marital choice as a testament to individual and national modernity was destabilized by transnational intimacies revealing the limits of the nation-state's liberatory promise to women.
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Kallander, Amy. "Transnational Intimacies and the Construction of the New Nation." French Politics, Culture & Society 39, no. 1 (March 1, 2021): 108–31. http://dx.doi.org/10.3167/fpcs.2020.390106.
Full textAbstract:
This article examines love as a facet of nation building in constructions of modern womanhood and national identity in the 1950s and 1960s. In Tunisia and France, romantic love was evoked to define an urban, middle-class modernity in which the gender norms implicit in companionate marriage signaled a break with the past. These ideals were represented in fiction and women’s magazines and elaborated in the novel genre of the advice column. Yet this celebration was interrupted by concern about “mixed marriage” and the rise of anti-immigrant discrimination targeting North Africans in France. Referring to race or religion, debates about interracial marriage in Tunisia and the sexual stereotyping of North African men in France reveal the continuity of colonialism’s racial legacies upon postcolonial states. The idealization of marital choice as a testament to individual and national modernity was destabilized by transnational intimacies revealing the limits of the nation-state’s liberatory promise to women.
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Fylypovych, Liudmyla O., and Anatolii M. Kolodnyi. "Religious Freedom and the Church of Jesus Christ of Latter-day Saints: History and Logic of Relationship." Religious Freedom 1, no. 19 (August 30, 2016): 157–64. http://dx.doi.org/10.32420/rs.2016.19.1.958.
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In the process of studying the history of the Mormons, it becomes apparent that the emergence and functioning of this Church are closely linked with religious freedom.Reflecting on the historical connections between the Church and religious freedom, you seek to find what became the starting point for the special respect for the Mormons of the latter. The first thing that strikes the eye is the desire of the Mormons to have such a system, such laws that would provide the opportunity to freely profess their religious beliefs. For this, the ZHIHSOD suffered heavy losses - both physical, property, and moral. The pages of the history of the Church are full of tragic events, the suffering of people, the death of many of its followers. And all this is due to the lack of freedom of belief. As a result of the persecution, the Church and thousands of its members were forced to constantly migrate, to change their places and areas of activity. All this is described in sources, in fiction, in painting, cinema. Thousands of studies have been written that convincingly prove why the Mormons fought and will fight for freedom of religion, defend the right of people to follow their faith. This is more fully written by the authors of this article in his book "The Church of Jesus Christ of Latter-day Saints in its history and the present," printed in 2016.
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van Hoogstraten, Marius. "A Disorder of Identity: Religious Difference ‘without’ ‘Religion’." Exchange 47, no. 1 (January 18, 2018): 25–38. http://dx.doi.org/10.1163/1572543x-12341472.
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Abstract Responding to Paul Hedges’ paper earlier in this volume, I discuss the consequences of the deconstruction of ‘religion’ for the ‘interreligious.’ First, I bring Paul Hedges’ ‘soft’ deconstruction into conversation with John Thatamanil’s comparative theology ‘after’ religion. While the former argues that religion, while always contextually situated, clearly still has ‘reality’, Thatamanil rather argues that the social reality of those practices and collectivities dubbed ‘religions’ is much more blurry and difficult than what the discourse on religion assumes. Far from a purely academic endeavour, taking seriously the deconstruction of ‘religion’ means taking seriously the violent history that has taken place under its name. Then I argue, drawing on John Caputo’s ‘religion without religion’, that instead of relying on fictions of solid or ‘pure’ foundations, of ‘religions’ as clearly delineated representative systems, interreligious engagement ought to embrace this blurring of boundaries and the inherent instability of their languages. Finally, however, I propose that Caputo as well as Hedges leave uninterrogated the underlying assumption that ‘religion’ precedes ‘religious difference’. Rather than finding some definition of ‘religion’ to understand or define religious difference, it may be necessary to trace how religious difference is employed to understand and define ‘religions’, most significantly how some collectivities and practices come to be defined as ‘other religions’.
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Emir, Derya. "DISCRIMINATION, ASSIMILATION, and CULTURAL IDENTITY in TAHAR BEN JELLOUN'S LEAVING TANGIER." European Journal of Social Sciences Education and Research 2, no. 1 (December 30, 2014): 25. http://dx.doi.org/10.26417/ejser.v2i1.p25-33.
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In today's multicultural countries, cultural diversity, hybridity, assimilation, and cultural identity are key issues. By focusing on the problem of immigration and its inevitable traumatic results on the migrants, Tahar Ben Jelloun's Leaving Tangier fully presents Azel (the protagonist) and his acquaintances' search for identity in terms of history, religion, nationality and cultural identity. Tahar Ben Jelloun's Leaving Tangier is the story of a Moroccan brother and sister who are burning with the desire to migrate to Spain in order to attain better life. The accomplishment of their dreams actualizes at the cost of some compromises and sacrifices that end with the protagonists' physical, emotional failure, and annihilation. The winner of Prix Goncourt for La Nuit Sacrée (The Sacred Night) in 1987, a Moroccan novelist Tahar Ben Jelloun is one of the most prolific and important writers of the recent years. As a novelist and critic, Ben Jelloun artfully combines the fact and fiction, past and present, East and West in his works. in this respect, he creates multidimensional writings that can be read and interpreted from several perspectives. Tahar Ben Jelloun's Leaving Tangier (2006) presents the issues of "wounded childhood," "solitude," "displacement," and "alienation" both individually and collectively in the colonial history of Tangier. This study focuses on the issues of discrimination, assimilation, and cultural identity, experienced by the characters in the novel, resulting from the immigration of individuals from their homelands to Europe in order to find better life conditions.
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Osinchuk, Yurii. "LEXICON RELATED TO RELIGIOUS TEACHINGS AND RELIGIONS IN THE UKRAINIAN LANGUAGE OF THE 16th – 18th CENTURIES." Philological Review, no. 1 (May 31, 2021): 82–93. http://dx.doi.org/10.31499/2415-8828.1.2021.232676.
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In the article religious vocabulary is studied in the diachronic aspect based on the material of different genres and different styles of Ukrainian written monuments of the 16th – 18th centuries (act books of city governments, city and provincial courts, village councils, privileges, land lustration, books of income and expenditure, wills, deeds, descriptions of castles, universals of hetman offices, documents of church and school brotherhoods, chronicles, works of religious, polemical and fiction literature, monuments of scientific and educational literature, liturgical literature, epistolary heritage, etc.), included in the sources «Dictionary of the Ukrainian language of the 16th – first half of the 17th century», “Mapping of the Historical Dictionary of the Ukrainian Language”, edited by Ye. Tymchenko and their lexical card indexes, which are stored in the Department of the Ukrainian language of the Ivan Krypiakevych Institute of Ukrainian Studies of the National Academy of Sciences of Ukraine (Lviv). In particular, names related to religious teachings, religions, and names of persons according to their attitude to a particular faith or religion are reviewed. The article focuses on the etymological analysis of religious names, which was primarily focused on the clarification of their semantic etymon. It has been established that the words of the studied lexico-semantic group are not genetically homogeneous, as it includes tokens of different origins, including borrowings from the Greek language, Church Slavonic, Latin, Polonism, etc. Some Church Slavonic names originated as a semantic calque from Greek words. It is observed that the semantic history of some studied words in the Ukrainian language dates back to the early monuments of the Kyivan Rus period. The historical fate of names associated with religious teachings and religions is not the same. Mostly, these names have survived in the modern Ukrainian literary language and liturgical practice. Others were archaized or preserved in Ukrainian dialects. In some religious names, there are vivid features of the Ukrainian language of the 16th – 18th centuries. It has been found that some of the studied tokens act as core components of various two-membered or three-membered stable and lexicalized phrases.
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Kuan, Yan. "Buddhism in the worldview of the characters in Gaito Gazdanov's works." World of Russian-speaking countries 1, no. 7 (2021): 73–81. http://dx.doi.org/10.20323/2658-7866-2021-1-7-73-81.
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In the historical context of the total disintegration that occurred in Europe between 1920 and 1940, the Russian community abroad was particularly interested in Buddhism and the Buddhist worldview. This is connected with the general pessimistic atmosphere among Russian emigrants. Because of their disillusionment with harsh reality, many of them find consolation in Eastern religion to escape from the whirlwind of earthly existence. Such an unusual phenomenon wasnoticed by the young writer Gaito Gazdanov. The writer described this psychological phenomenon in his fiction. The main purpose of this article is to discover in Gazdanov's characters a psychological mindset closely linked to Buddhism. Accordingly, the aim of the study is to highlight the main characteristics of the Buddhist worldview in Gazdanov's characters, analyse the writer's perception of some Buddhist concepts and examine Gazdanov's attitude to the Buddhist teaching on life and superrealism. The material for the study is the novels An Evening at Clare's and The Return of the Buddha, meaningful in the early and mature periods of the writer's work. The analysis of the «Buddhist text» in Gazdanov's novels reveals a number of psychological traits in the characters that are similar to the category of Buddhism, such as detachment from the major history, deliberate alienation from the real world and dreamlike meditation as the main way of perceiving the world. At the same time, a number of Buddhist concepts, such as metempsychosis and nirvana, become the theme of the writer's work as well. This shows the mystical side of Gazdanov's work. However, the article concludes that the writer also warns of the danger and harm of the nihilism and indifference to life inherent in this Eastern religion, which eventually leads to the disappearance of the personality
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Sokoloff, Naomi. "Introduction: American Jewish Writing Today." AJS Review 30, no. 2 (October 27, 2006): 227–30. http://dx.doi.org/10.1017/s0364009406000109.
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This is an exciting time for North American Jewish literature. In the past ten years, there has been an explosion of writing by new and established authors. In the field of fiction alone, the shelves have filled with titles by such fine talent as Pearl Abraham, Melvin Jules Bukiet, Michael Chabon, Nathan Englander, Myla Goldberg, Ehud Havatzelet, Dara Horn, Jonathan Safran Foer, Joan Leegant, Tova Mirvis, Jon Papernick, Jonathan Rosen, Aryeh Lev Stollman, and many others, as well as new works by veteran writers such as Allegra Goodman, Thane Rosenbaum, and Steve Stern. Add to these names the preeminent Cynthia Ozick, and don’t forget Philip Roth, whose productivity continues unabated and whose latest novels include some of his strongest work ever. A variety of striking themes has come to the fore in this new wave of literary creativity. Notable trends include an unprecedented attention to religion (especially Orthodox Jewish life); a fascination with women’s lives and with questions of gender and sexual orientation; a concern with the experiences of the second and succeeding generations of the Holocaust; a nostalgia for and rediscovery of the old country; a consideration of new Americans in the 1980s and 1990s; and a rethinking of what it means to be a Jew in Israel and in the Diaspora.
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Bawardi, Basiliyus. "First Steps in Writing Arabic Narrative Fiction: The Case of Hadīqat al-Akhbār." Die Welt des Islams 48, no. 2 (2008): 170–95. http://dx.doi.org/10.1163/157006008x335921.
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AbstractThis study tracks the significant literary activity of the Beirut newspaper Hadīqat al-Akhbār (1858-1911) in its first ten years. A textual examination of the newspaper reveals that Khalīl al-Khūrī (1836-1907), a central figure of the nahda and the owner of Hadīqat al-Akhbār, believed that an adoption of a new Western literary genre into the traditional Arabic literary tradition would provide the Arab culture with tools for reviving the Arabic language and create new styles of expression. The textual analysis of numerous narrative fictions that were published in the newspaper demonstrates two significant matters: first, Hadīqat al-Akhbār was the first Arabic newspaper to publish translations from Western narrative fiction, especially from the French Romance stories. Secondly, it will be shown how Khalīl al-Khūrī constructed a fetal model of Arabic narrative fiction by publishing a fictional narrative of his own, Wayy, idhan lastu bi-ifranjī (Alas, I'm not a foreigner), in 1859-1861. The literary activity in Hadīqat al-Akhbār, as the following study illustrates, played a substantial role in changing the aesthetic literary taste, and paved the way for the birth of an authentic Arabic narrative fiction.
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Mart, Michelle. "The “Christianization” of Israel and Jews in 1950s America." Religion and American Culture: A Journal of Interpretation 14, no. 1 (2004): 109–46. http://dx.doi.org/10.1525/rac.2004.14.1.109.
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AbstractIn the 1950s, the United States experienced a domestic religious revival that offered postwar Americans a framework to interpret the world and its unsettling international political problems. Moreover, the religious message of the cold war that saw the God-fearing West against atheistic communists encouraged an unprecedented ecumenism in American history. Jews, formerly objects of indifference if not disdain and hatred in the United States, were swept up in the ecumenical tide of “Judeo-Christian” values and identity and, essentially, “Christianized” in popular and political culture. Not surprisingly, these cultural trends affected images of the recently formed State of Israel. In the popular and political imagination, Israel was formed by the “Chosen People” and populated by prophets, warriors, and simple folk like those in Bible stories. The popular celebration of Israel also romanticized its people at the expense of their Arab (mainly Muslim) neighbors. Battling foes outside of the Judeo-Christian family, Israelis seemed just like Americans. Americans treated the political problems of the Middle East differently than those in other parts of the world because of the religious significance of the “Holy Land.” A man such as Secretary of State John Foster Dulles, who combined views of hard-nosed “realpolitik” with religious piety, acknowledged the special status of the Middle East by virtue of the religions based there. Judaism, part of the “Judeo-Christian civilization,” benefitted from this religious consciousness, while Islam remained a religion and a culture apart. This article examines how the American image of Jews, Israelis, and Middle Eastern politics was re-framed in the early 1950s to reflect popular ideas of religious identity. These images were found in fiction, the press, and the speeches and writings of social critics and policymakers. The article explores the role of the 1950s religious revival in the identification of Americans with Jews and Israelis and discusses the rise of the popular understanding that “Judeo-Christian” values shaped American culture and politics.
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ملكاوي, أسماء حسين. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 12, no. 45 (July 1, 2006): 225–10. http://dx.doi.org/10.35632/citj.v12i45.2723.
Full textAbstract:
صورة الإسلام في أوروبا في القرون الوسطى، ريتشارد سوذرن، ترجمة، تحقيق: رضوان السيد، بيروت: دار المدار الإسلامي، 2006، 166 صفحة.
الصراع على الإسلام: الأصولية والإصلاح والسياسات الدولية، رضوان السيد، بيروت: دار الكتاب العربي، 2004، 277 صفحة.
نحن والعالم.. من أجل تجديد رؤيتنا إلى العالم، زكي الميلاد، الرياض: مؤسسة اليمامة الصحفية، الطبعة الأولى 2005، 196صفحة.
بين أخلاقيات العرب وذهنيات الغرب، إبراهيم القادري بوتشيش، القاهرة: رؤية للنشر والتوزيع، 2005، 224 صفحة.
خصائص التصور الإسلامي ومقوماته، سيد قطب، القاهرة: دار الشروق، ط9، 2000، 207 صفحة.
الفلسفة السياسية، أحمد داود أوغلو، ترجمة: إبراهيم البيومي غانم، القاهرة: مكتبة الشروق الدولية، ط1، 2006، 77 صفحة.
الدَّين الخفي للحضارة الإسلامية، صالح الجزائري، لندن: دار الحكمة، ط1، 2006، 526 صفحة.
مشروع الوحدة العربية.. ما العمل؟، سعدون حمادي، بيروت: مركز دراسات الوحدة العربية, الطبعة: الأولى، 2006، 171 صفحة.
تناقض الرؤى: الجذور الإيديولوجية للصراعات السياسية، توماس سوويل، ترجمة: رنده حسين الحسيني، بيروت: الشركة العالمية للكتاب، ط1، 2006، 331 صفحة.
The Truth About Worldviews: A Biblical Understanding Of Worldview Alternatives, James P. Eckman, Crossway Books, 2004, P. 134.
Naming the Elephant: Worldview As a Concept, James W. Sire, InterVarsity Press, 2004, P. 172.
Hollywood Worldviews: Watching Films With Wisdom & Discernment, Brian Godawa, InterVarsity Press, 2002, P. 204.
Worldviews: An Introduction to the History and Philosophy of Science, Richard DeWitt, Blackwell Publishing, Incorporated, 2004, P.
Worldview: The History of a Concept, David K. Naugle, B. Eerdmans Publishing Company, 2002, P. 384.
Worldview Skills: Transforming Conflict from the Inside Out, Jessie Sutherland, Worldview Strategies, 2005, P. 183.
Arab Representations of the Occident: East-West Encounters in Arabic Fiction (Culture and Civilization in the Middle East), Rasheed El-Enany, Routledge, 2006, P. 255.
The Universe Next Door: A Basic Worldview Catalog, James W. Sire, InterVarsity Press; 4th edition, 2004, P. 252
A Spectrum of Worldviews: An Introduction to Philosophy of Religion in a Pluralistic World, Hendrik M. Vroom, Editions Rodopi BV, 2006, P. 342
The impact of cross-cultural experience on worldviews (China), Haiwen Yang, PhD (year: 2005), Reno: University of Nevada, 2006, P. 97.
War of the World Views, Multiple, Kerby Lisle, New Leaf Press, 2006, P. 176.
The Science of Oneness: A Worldview for the Twenty-First Century, Malcolm Hollick, O Books, 2006, P. 447.
World's Religions: Worldviews and Contemporary Issues, William A. A. Young, Pearson Education, 2004, P. 432
Existo: Worldview and a Meaningful Existence, Neil Soggie, Hamilton Books, 2005, P. 148.
Worldviews: Think for Yourself About How You See God (Think Reference Series), John M. Yeats, John Blase, Mark Tabb (Editor), NavPress Publishing Group, 2006, P. 228
Rebuild Your Worldview to be Healthy, James W. Stark Jr., Trafford Publishing, 2005, P. 310.
Reflections in a Bloodshot Lens: America, Islam, and the War of Ideas, Lawrence Pintak, Pluto Press, 2006, P. 392
The World Is Flat: A Brief History of the Twenty-first Century, Thomas L. Friedman, Farrar Straus Giroux; Expanded and updated edition, 2006, P. 593.
The Integration Of Faith And Learning: A Worldview Approach , Robert A. Harris, Cascade Books, 2004, P.314.
Basic Principles of Islamic Worldview, Sayyid Qutb, Hamid Algar (Preface), Rami David (Translator), Islamic Pubns Intl, 2005, P.255.
The Origin of Culture and Civilization: The Cosmological Philosophy of the Ancient Worldview Regarding Myth, Astrology, Science, and Religion, Thomas Dietrich, Turnkey Press, 2005, P. 360.
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Clarke, Jim. "Buddhist Reception in Pulp Science Fiction." Literature and Theology 35, no. 3 (August 1, 2021): 355–73. http://dx.doi.org/10.1093/litthe/frab020.
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Abstract Science fiction has a lengthy history of irreligion. In part, this relates to its titular association with science itself, which, as both methodology and ontological basis, veers away from revelatory forms of knowledge in order to formulate hypotheses of reality based upon experimental praxis. However, during science fiction’s long antipathy to faith, Buddhism has occupied a unique and sustained position within the genre. This article charts the origins of that interaction, in the pulp science fiction magazines of the late 1920s and early 1930s, in which depictions of Buddhism quickly evolve from ‘Yellow Peril’ paranoia towards something much more intriguing and accommodating, and in so doing, provide a genre foundation for the environmental concerns of much 21st-century science fiction.
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Hart, Kimberly. "The Reckoning of Pluralism." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 128–31. http://dx.doi.org/10.35632/ajis.v31i4.1076.
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At the time Tambar wrote The Reckoning of Pluralism, there was a briefopening in Turkish political life during which ethnic and sectarian pluralitywas both imaginable and debatable. This opening, initiated by the ruling AKP,attempted to create an official conversation about the Alevis and the Kurds.This move indicated that those who have state power were willing to acceptthe suggestion that Turkish nationalism could encompass sectarian and ethnicdiversity. The opening, however, was brutally closed via the violent attackson peaceful protestors during the Gezi Park events of 2013. Turkishpolitics changes rapidly, and what was a moment of optimism among thosewho hope for a greater freedom of expression in Turkey may be revived.This means that Tambar conducted his research when Turks were beginningto discuss religious and ethnic difference, the ongoing war with the Kurdsand possible solutions, and a troubled national memory avoided by nationalisthistorians. Only further research can tell us if the Alevi community feelsthere is a possibility of greater religious expression. But even within thecontext of this brief opening, Tambar’s work contributes to the question ofhow the Turkish government locates, defines, and confines religion, in thiscase Alevism, in the national imaginary via nationalist historians.Tambar’s work contributes to a growing body of ethnographic and sociologicalliterature on Turkey’s powerful if obviously constructed ideologicalworldview, in which the state ushers into existence self-evident “truths” forits citizens. In this case the truth is the origin, meaning, and role of the nation’sAlevis. The author describes how their history has been domesticated (chap.3), how public performances of religiosity are self-contained by the Alevis,who are now burdened with the need to perform national unity and forget aspectsof ritual that appear “irrelevant” to contemporary, urban, political, andideological issues (chaps. 2 and 4), and how ritual has become intellectualizedand historicized (chap. 5). Chapter 6, the final chapter, discusses a non-stateAlevi mosque run by imams trained in Iran.The book will be useful for specialists, for whom lingering questionsabout this group’s oft-repeated “shamanistic” origin is a puzzle. Tambar forcefullyilluminates the origins of this nationalist fiction and the related denial ofany possible connection with Shi‘i Islam. Naturally, for those with some backgroundin Ottoman history, the denial of the Alevis’ sectarian connections to ...
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Choe, Jaeyeon, and Michael O’ Regan. "Faith Manifest: Spiritual and Mindfulness Tourism in Chiang Mai, Thailand." Religions 11, no. 4 (April 9, 2020): 177. http://dx.doi.org/10.3390/rel11040177.
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From books to movies, the media is now flush with spiritual and wellness tourist-related images, films, and fiction (which are primarily produced in the West) about Southeast Asia. Combined with the positive effects of spiritual practices, greater numbers of tourists are travelling to Southeast Asia for mindfulness, yoga, and other spiritual pursuits. Influenced by popular mass media coverage, such as Hollywood movies and literary bestsellers like Eat Pray Love (2006) and tourism imaginaries about particular peoples and places, spiritual tourists are visiting Southeast Asia in increasing numbers. They travel to learn about and practice mindfulness, so as to recharge their batteries, achieve spiritual fulfillment, enhance their spiritual well-being, and find a true self. However, there is a notable lack of scholarly work around the nature and outcomes of spiritual tourism in the region. Owing to its Buddhist temples, cultural heritage, religious history, infrastructure, and perceived safety, Chiang Mai in Thailand, in particular, has become a major spiritual tourism destination. Based on participant observation including informal conversations, and 10 semi-structured interviews in Chiang Mai during two summers in 2016 and 2018, our research explored why Western tourists travel to Chiang Mai to engage in mindfulness practices regardless of their religious affiliation. We explored their faith in their spiritual practice in Chiang Mai. Rather than the faith implied in religion, this faith refers to trust or confidence in something. Interestingly, none of the informants identified themselves as Buddhist even though many had practiced Buddhist mindfulness for years. They had faith that mindfulness would resolve problems, such as depression and anxiety, following life events such as divorces, deaths in family, drug abuse, or at least help free them from worries. They noted that mindfulness practices were a constructive means of dealing with negative life events. This study found that the informants sought to embed mindfulness and other spiritual practices into the fabric of their everyday life. Their faith in mindfulness led them to a destination where Buddhist heritage, history, and culture are concentrated but also consumed. Whilst discussing the preliminary findings through a critical lens, the research recommends future research pathways.
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Wasserstrom, Steven M. "Uses of the androgyne in the history of religions." Studies in Religion/Sciences Religieuses 27, no. 4 (December 1998): 437–53. http://dx.doi.org/10.1177/000842989802700406.
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The image of the androgyne was used by historians of religions Mircea Eliade, Henry Corbin and Gershom Scholem to refer symbolically to a totality beyond gender differences. The androgyne was identified as perfect man by Eliade, as angel by Corbin, as demon by Scholem (in his interpretation of Walter Benjamin) and as the godhead by their common ancestor Goethe. This article reflects on these uses of the androgyne as they underwrote normative assumptions about the history of religions. Attention is also paid to the uses of the androgyne in related fields, especially fiction and philosophy, in order to understand these expresssions of the androgyne in relation to the history of religions under discussion here.
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Janßen, Martina. "Die Themistoklesbriefe zwischen Fälschung und Fiktion – Zur Relevanz griechischer Brieffiktionen für die neutestamentliche Pseudepigraphiefrage." Zeitschrift für die neutestamentliche Wissenschaft 111, no. 2 (October 1, 2020): 161–93. http://dx.doi.org/10.1515/znw-2020-0008.
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AbstractPseudepigraphy is a widespread and complex phenomenon in ancient Greek culture. Numerous letters are attributed to famous historical figures, especially in the first and second century. The letters of Themistocles offer a useful case study of pseudepigraphy of this kind. The purpose of the letters is still under discussion. Several interpretations are proposed by scholars (sometimes combined with one another), e. g. worthless forgery, epistolary novel, prosopopoiia, fictional self-biography. One of the most interesting questions is whether there is any evidence for a “fictional contract” between author and reader (“open” pseudepigraphy, epistolary fictions). In many respects, research on the letters of Themistocles and related literature may open up new perspectives for the study of New Testament pseudepigraphy.
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Naik, Ramani. "Partition of Indian Subcontinent: A Thought-Provoking Outcome of the Prevailing “Anachronistic” Approach to Religion instead of “Modern”." SMART MOVES JOURNAL IJELLH 9, no. 8 (August 28, 2021): 47–67. http://dx.doi.org/10.24113/ijellh.v9i8.11150.
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Understanding of the holocaust event, ‘Partition of Indian Subcontinent’(1947) still appears a problematic chapter to deal with even after more than seven decades of the holocaust event not only for millions of Indians and Pakistanis but for many in abroad too. The momentous event still continues to tantalize many historians, writers, researchers and scholars at present day context even. Reading history is not enough to understand this event of great vastness. Literary representation of Partition also plays a significant role in this regard. The cataclysmic event has been documented in a wide range of literary genres -fictions, non-fictions, poetry, memoirs, oral history etc., published in multiple languages in many countries. All the writers try to capture the most harrowing scenes of the turbulent period of history as per their immensity of experiences and meticulous observation. Besides many reasons responsible for the Partition, the underlying ‘anachronistic’ approach to ‘religion’ is noticed as the most prominent one in resulting the thought-provoking disaster of 1947. The present paper seeks to explore ‘the’ least attended aspect but ‘the’ most important reason of the holocaust i.e. the prevailing anachronistic approach to “religion” instead of “modern” with special reference to Brent Nonbri’s idea of “modern concept” of an “ancient( traditional)” notion of “religion.”
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Nabieva, Vusala F. "Peculiarity of Historical Themes in Azerbaijan and English Literature in the Second Half of the 20th Century (on the Example of the Works by Aziza Jafarzade and Mary Stewart)." Alfred Nobel University Journal of Philology 1, no. 21 (2021): 19–28. http://dx.doi.org/10.32342/2523-4463-2021-1-21-2.
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The main purpose of this article is to consider the conceptual approach of the patriotic attitude to the historical roots and individuality of nations in works of fiction on historical themes by outstanding writers who lived in different countries in the same century. In their works, Mary Stewart and Aziza Jafarzade wrote about the historical environment, human relations, religion, the struggle for their beliefs, and other issues. One thing that unites writers is that their appeals to historical works coincide with their age of wisdom. Writers created their works, feeling the spirit of the historical realities of their countries, and skillfully used the artistic imagination to depict events of the long past. This article mainly compared Mary Steward�s �Arthur pentalogy� and Aziza Jafarzade�s �Baku-1501� historical novel and �Hun Mountain� story. The real historical person living in the 16th century AD. Shah Ismail Khatai is the protagonist of �Baku-1501� written by Aziza Jafarzade. Shah Ismail�s name is connected with the flourishing of the Azerbaijani language as both poetry and a diplomatic language. He has a special place in our history and his name is written with golden letters in the history of Azerbaijan. Of course, the appeal to this period is a manifestation of love for Azerbaijan. The same motive is clearly seen in Mary Stewart�s �Arthur pentalogy�. The love for her country aroused interest in the historical subject. Thanks to the legendary king Arthur writer decodes the real identity of the nation. The heroes of these two novels struggle for their convictions and during their reign, they become masters of the ruling. Although the exact period is not indicated in the story about the Turkic-speaking tribe �Hun Mountain�, it is possible to define the era based on historical realities. The Huns� migration to Azerbaijan falls approximately to the 4th century AD. At the same time, Aziza Jafarzade makes special stresses in the story of �Hun Mountain� to our ancient Turkish words. The period of �Arthur pentalogy� is the 5-6th centuries AD. The parallels between Mary Stewart�s pentalogy and Aziza Jafarzade�s �Hun Mountain� are that they describe the far periods of our age and the main feature of that period is that the elements of legendary motifs are inevitable.
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Ayusheeva, Marina V. "Anti-Religious Printed Propaganda in the Buryat-Mongol Autonomous Soviet Socialist Republic: A Case Study of the Erdem ba Shazhan Magazine." Vestnik Tomskogo gosudarstvennogo universiteta, no. 458 (2020): 130–35. http://dx.doi.org/10.17223/15617793/458/16.
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The article analyzes anti-religious propaganda in the early 1920s in the Buryat-Mongol Autonomous Soviet Socialist Republic on the example of the magazine Erdem ba Shazhan [Science and Religion]. An important component of the state policy in the antireligious struggle in the republic was the Regional Union of Atheists, created in Verkhneudinsk on December 2, 1926. The publication of Erdem ba Shazhan in the Mongolian script was aimed at covering the gap of specialized literature on anti-religious propaganda. While analyzing issues of the magazine stored in the Center of Oriental Manuscripts and Xylographs of the Institute for Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences, research methods of historical science were used. The source study method has revealed the significance of the magazine as a source for studying atheistic propaganda and introducing a new socialist ideology in Buryat society. Erdem ba Shazhan was a methodological guide for a wide network of circles of the League of Militant Atheists. The magazine described the anti-religious events held in the republic, discredited false religious postulates, and propagandized the new Soviet style of life. For instance, the magazine published scientific disputes with lamas about the essence of religion. The analysis of the contents of Erdem ba Shazhan shows that educational issues were aimed at the broad promotion of the new life and eradication of religious remnants occupied more than a half of its volume. The magazine had no thematic sections, but it is possible to identify several main headings: propaganda and educational materials, popular scientific articles, short news, literary life. The “short news” part presented items on the activities of not only the Union of Atheists, but also of the first scientific organization—Buruchkom. The history of overcoming religiousness and inculcating the new ideology found reflection in the works of fiction the magazine published. Young writers, scientists, and educators (Kh. Namsaraev, Ts. Don, D. Madason) collaborated with Erdem ba Shazhan. The magazine also contained visual materials: photos, drawings, caricatures. It is worth noting the original design of the magazine cover made by Ts. Sampilov. Along with other publications in the Mongolian script, Erdem ba Shazhan promoted the development of atheistic education. The magazine illustrated the most diverse aspects of the life of the Buryat population with an emphasis on the scientific nature of events. Thus, the publication of the magazine Erdem ba Shazhan had a significant impact on the development of the atheistic movement in the republic, along with more accessible forms of printed propaganda in the form of posters and other visual means, such as cinema and theater. In general, this magazine compensated for the lack of specialized literature in the Buryat language, being the only methodological guide for a network of atheist cells in rural areas.
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Cook, Albert. "'Fiction' and History in Samuel and Kings." Journal for the Study of the Old Testament 11, no. 36 (October 1986): 27–48. http://dx.doi.org/10.1177/030908928601103603.
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Davis, Stephen T. "Mark and Luke: History or Imitative Fiction?" Philosophia Christi 6, no. 2 (2004): 235–47. http://dx.doi.org/10.5840/pc20046226.
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MOULIN, DANIEL. "Tolstoy, Universalism and the World Religions." Journal of Ecclesiastical History 68, no. 3 (January 9, 2017): 570–87. http://dx.doi.org/10.1017/s0022046916001469.
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Leo Tolstoy was one of the most prolific religious figures of his time. Yet his religious thought and its influence have seldom been explored by church historians. Drawing upon themes within his literature, non-fiction and previously unconsidered primary sources, this paper considers Tolstoy's religious position in relation to other similar nineteenth-century religious movements. It exposes Tolstoy's links with British Unitarians and also considers Tolstoy's influence upon the founder of Britain's first interfaith organisation, the World Congress of Faiths. It is argued that Tolstoy provides a paradigmatic example by which to examine the relationship between the legacy of the Enlightenment and changing attitudes towards non-Christian religions.
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Simon, Elliott M. "Thomas More's Historical Legacy: The Tudor Tragedies of King Richard III." Moreana 57 (Number 214), no. 2 (December 2020): 171–201. http://dx.doi.org/10.3366/more.2020.0083.
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Thomas More's History of Richard III is a metahistory, rich in factual and fictional details. I will discuss More's concept of historiography as a rhetorical art and how his presentation of history transformed details of what was imperfectly known about Richard III into a polemic about what should be believed as an irrefutable truth. More's conception of history is much more amorphous than modern theories. He incorporated classical myths, literature, history, and philosophy along with phantasies, dreams, and oral testimonies to recreate his historical Richard III as a tragic figure. More saw patterns of immoral behavior deeply rooted in the histories of the Plantagenet kings from the twelfth century to 1485 as if the sins of the fathers are repeated by their children. More used his sources, the antiquarian John Rous, the historian Polydore Vergil, and the oral history of Archbishop/Cardinal John Morton to prove that the immorality of the Plantagenets, embodied in Richard III, was a curse that will be purged from England by the ascendance of Henry VII. William Shakespeare copied and embellished More's tragic vision of Richard III. Their historical facts and fictions enhanced their moral signification of the rise and fall of Richard III in English history.
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Alexander, Loveday. "Fact, Fiction and the Genre of Acts." New Testament Studies 44, no. 3 (July 1998): 380–99. http://dx.doi.org/10.1017/s0028688500016611.
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This paper explores the boundaries between fact and fiction in ancient literature. The historians effectively created the concept of ‘fiction’ in Greek literature by defining what could be incontrovertibly established as ‘fact’ by accepted rationalistic criteria. Anything beyond these limits (tales involving distant places, or the distant past, or divine intervention) was widely perceived as belonging to the realm of ‘fiction’. To readers from this background, Acts would fall uncomfortably on the boundary: much of the narrative would sound like fiction, but there is a disturbing undercurrent which suggests that it might after all be intended as fact.