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Journal articles on the topic 'Religion venge e'
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1
Lobovyk, Borys O. "Historioosophy of religion as knowledge of the historical nature of religion." Ukrainian Religious Studies, no. 33 (February 22, 2005): 4–6. http://dx.doi.org/10.32420/2005.33.1558.
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The History of Religion is a branch of religious studies that is on the verge of history and philosophy of religion. With regard to the latter, it has common and specific features. If history studies the origin and development of religion in its states and forms, if the philosophy of religion is intended to give a theoretical understanding of the essence and meaning of religion as such, then the historiography of religion is the doctrine of the historical nature of the phenomenon of religion taken in its entirety. In this sense, the historiography of religion can be called the phenomenology of religious studies.
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Lobovyk, Borys. "The historiography of religion as knowledge of the historical nature of religion." Ukrainian Religious Studies, no. 12 (November 16, 1999): 3–6. http://dx.doi.org/10.32420/1999.12.1033.
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The historiography of religion is the branch of religious studies, which is on the verge of the history and philosophy of religion. With regard to these latter, it has common and special features. If history studies the origin and development of religion in its states and forms, if the philosophy of religion is intended to give a theoretical understanding of the essence and meaning of religion as such, then the historiosophy of religion is a doctrine of the historical nature of the phenomenon of religiosity taken in integrity with its essence. In this sense, the historiosophy of religion can be called the phenomenology of religious studies.
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Bégot, Anne-Cécile. "BERNARD-MIRTIL (Laurence), Sukyo Mahikari. Une nouvelle religion venue du Japon." Archives de sciences sociales des religions, no. 114 (June 1, 2001): 129. http://dx.doi.org/10.4000/assr.20856.
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Hirsch, Sivane, and Marie Mc Andrew. "Le traitement du judaïsme dans les manuels scolaires d’éthique et culture religieuse au Québec contribue-t-il à un meilleur vivre-ensemble ?" Articles 48, no. 1 (2013): 99–114. http://dx.doi.org/10.7202/1018403ar.
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Cet article présente une analyse du traitement du judaïsme dans les manuels d’éthique et culture religieuse du secondaire en s’intéressant plus particulièrement à sa contribution potentielle à un meilleur vivre-ensemble au sein de la société québécoise. Plus spécifiquement, il sera question ici de la place accordée aux manifestations locales du judaïsme, tant dans le patrimoine religieux québécois que dans la présentation de la pratique de la religion. Un certain attachement des manuels à une image d’une religion venue d’ailleurs sera aussi discuté.
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Richard, Jean. "Dieu n’existe que dans la religion." Dossier 65, no. 2 (2009): 245–61. http://dx.doi.org/10.7202/038401ar.
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Résumé Cet article porte sur le cours de philosophie de la religion donné par Tillich à Berlin en 1920. Il retrace le parcours qui conduit Tillich à l’affirmation que Dieu vient à l’existence dans tout acte religieux. Le point de départ est la critique des preuves de Dieu ; elle se poursuit dans une critique de l’objectivation religieuse qui fait de Dieu un être existant au-dessus des autres. Contre cette conception de l’existence de Dieu, Tillich soutient la thèse d’une réalisation du divin, d’une venue de Dieu à l’existence, dans l’acte religieux lui-même. C’est dans l’autotranscendance de l’acte religieux que le mystère de l’être fait irruption à travers les formes de la conscience.
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Lemay, John O., and Larry W. Bates. "Exploration of Charity toward Busking (Street Performance) as a Function of Religion." Psychological Reports 112, no. 2 (2013): 578–92. http://dx.doi.org/10.2466/21.pr0.112.2.578-592.
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To examine conceptions of religion and charity in a new venue—busking (street performance)—103 undergraduate students at a regional universityin the southeastern U.S. completed a battery of surveys regarding religion, and attitudes and behaviors toward busking. For those 85 participants who had previously encountered a busker, stepwise regression was used to predict increased frequency of giving to buskers. The best predictive model of giving to buskers consisted of three variables including less experienced irritation toward buskers, prior experience with giving to the homeless, and lower religious fundamentalism.
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Bruner, Jason. "Religion, Medicine, and Global Health in Uganda." Fieldwork in Religion 12, no. 1 (2017): 27–49. http://dx.doi.org/10.1558/firn.34199.
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In this article, I use three scenes from an afternoon of ethnographic fieldwork at Mulago Hospital in Kampala, Uganda as the occasion to consider the various ways in which religion, medicine and global health are imagined, reified and dissolved as contemporary categories. I use historical and contemporary literature to illuminate how these interactions are contextualized products of broader historical processes. I conclude by arguing that research on global health needs to take “religion” seriously as a venue in which people create and enact modes of life that they find meaningful and life sustaining, particularly those creations and practices that are unable to be quantified in global health metrics and research.
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A. Orban, Myriam. "Des huguenots en Provence orientale (1558-1594)." Revue d'histoire du protestantisme 5, no. 2-3 (2020): 181–96. http://dx.doi.org/10.47421/rhp5_2-3_181-196.
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Si l’engagement de la grande noblesse (les Guise, Bourbons, Montmorency, Coligny, Condé) dans les guerres de religion est relaté dans les livres d’histoire, la noblesse de second ordre est moins connue, et l’historiographie ignore largement les grands seigneurs de la Provence orientale qui adhérèrent à la Réforme. Parmi cette noblesse du sud-est de la France, et notamment celle possédant fiefs dans les actuels départements des Alpes-Maritimes, du Var et des Alpes-de-Haute-Provence, on peut citer des Castellane, des Oraison, des Grasse, des Grimaldi de Beuil, et des Villeneuve auxquels est consacrée cette étude. Dès 1550, les évêchés sont affaiblis par la simonie, les questions d’argent et les procès pour conserver leurs droits temporels. L’abbaye de Lérins, dont le rayonnement a décliné suite à la gestion calamiteuse sous le régime de la commende, est devenue un foyer calviniste. Des moines ont été chassés. Quelques évêques ont abjuré publiquement, d’autres sympathisent plus ou moins ouvertement avec les huguenots. Mais, le mouvement réformé ne prend véritablement racine au sein de la noblesse qu’à partir de 1559, avec la fin des guerres d’Italie et le retour des barons sur leurs terres. Certains ont été en contact avec les Allemands luthériens et en reviennent convertis à la doctrine de la « nouvelle foi ». Protégés par le gouverneur de Provence, Claude de Tende, les Grasse et les Lascaris, les Villeneuve ont entraîné parentèle, gentilshommes et notables et créé de petites communautés qui accueillent des pasteurs venus de Genève. Des partis se créent, qui brouillent la légendaire solidarité nobiliaire. Les guérillas mettent tout le pays à feu et à sang. En 1569, le baron de Vence Claude de Villeneuve, son frère Honoré de Villeneuve-Tourrettes-lès-Vence et son oncle Jean de Villeneuve-Thorenc acquièrent, lors d’enchères, des terres et les droits associés mise en vente par l’évêque Louis Grimaldi de Beuil afin de payer les décimes réclamées par la royauté pour subvenir aux guerres de religion. Il semble que leur arrière-pensée soit de reconstituer leur fief, ce qui assurerait, grâce à une alliance avec les Grasse et les Villeneuve-les-Fayence, un vaste territoire protestant. Lors de la guerre proprement provençale entre carcistes et razats, ils font de Saint-Martin-la-Pelote, Saint-Laurent-la-Bastide et le Canadel (notamment) des bastions fortifiés pour accueillir les protestants et leurs troupes. Ces guerres ont fait des ravages parmi les seigneurs. Beaucoup sont morts au combat, les autres se sont ruinés et n’ont plus les moyens d’entretenir un ministre réformé. Quand en 1589 Henri IV devient roi de France, de nombreux barons se soumettent à lui pour obtenir son pardon. Ils n’ont plus de soutien et les abjurations commencent. La fin des guerres de religion dans le sud-est provençal marque aussi celle de l’esprit de patriotisme provençal et celle de la féodalité politique et militaire, tandis que les évêques tridentins cherchent à récupérer les terres vendues par leurs prédécesseurs aux Villeneuve. Néanmoins, la Réforme protestante est bien établie dans une partie de la population. Au XVIIe siècle, les évêques des diocèses de Vence et de Grasse s’attachent lors de visites pastorales à repérer les protestants et à faire appliquer par les vicaires et les curés les préceptes de la Contre-Réforme.
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Corstange, Daniel. "Religion, Pluralism, and Iconography in the Public Sphere: Theory and Evidence from Lebanon." World Politics 64, no. 1 (2011): 116–60. http://dx.doi.org/10.1017/s0043887111000268.
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This article examines mass public discourse on religion and pluralism in diverse societies. It argues that religion enters the public sphere by defining countervailing narratives about sectarianism, which is exclusive and divisive, and ecumenicism, which is inclusive and unifying. Most empirical studies focus on elites as the producers of discourse and ignore the regular people who comprise the “real” public. In contrast to prior work, this article systematically examines mass public discourse, with Lebanon, a religiously diverse developing world society, as its research venue. It uses a novel combination of original survey data and publicly displayed religious and political iconography to study the exchange of ideas about religion and pluralism among the mass public. It shows that sectarian discourse articulates ethnocentric and antiplural statements, whereas ecumenicism, by contrast, mitigates ethnocentrism and valorizes pluralism.
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Myllys, Riikka. "Nowhere and Everywhere." Temenos - Nordic Journal of Comparative Religion 56, no. 1 (2020): 53–74. http://dx.doi.org/10.33356/temenos.71104.
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 This article investigates the intergenerational transmission of craft making, including the role religion and spirituality play in this transmission. The theoretical approach is based on everyday religion and Bengtson’s theory of intergenerational solidarity. The data for this qualitative study was collected in interviews. The results show that warm relationships and closeness between generations are at the heart of transmission: craft making brings different generations together, creates space for intimate relationships, and serves as a way of showing care for children and grandchildren. What about religion? At first glance it seems absent. However, a closer look reveals multiple religious aspects of this process, such as transmitted values and shared craft-making moments associated with religious memories and experiences. Above all, craft making is a venue for warmth and closeness between generations, which is at the heart of religious transmission.
 
 
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Rüfner, Thomas. "Rüfner, Thomas, Recht und Religion in der europäischen Rechtstradition I: Sedes iustitiae und zweiter Dom im Rheinland. Die Konstantin-Basilika als Kristallisationspunkt von Recht und Religion in Trier." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 105, no. 1 (2019): 153–58. http://dx.doi.org/10.1515/zrgk-2019-0005.
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Abstract Seat of Justice and Second Cathedral of the Rhineland. The Basilica of Constantine as a point of encounter of law and religion in Trier. The Aula Palatina in Trier was part of the residence of the Roman Emperors and as such a place of legislation and jurisdiction. Notably, the trial of Priscillian of Avila, often labelled the first heresy trial in church history, was likely conducted in the Aula Palatina. Centuries later, the Roman building was converted into Trier's first protestant church. Caspar Olevianus, the Trier-born jurist and Calvinist reformer, is remembered nearby. The so-called Basilica of Constantine provides thus a peculiarly apt venue for exploring the mutual influences and entanglements of law and Christian religion in European history.
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Touati, Houari. "La dédicace des livres dans l'islam médiéval." Annales. Histoire, Sciences Sociales 55, no. 2 (2000): 325–53. http://dx.doi.org/10.3406/ahess.2000.279850.
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La dédicace s'introduit dans la culture arabo-islamique au tournant des 8e et 9e; siècles. Elle apparaît dans les livres au moment où ces derniers entrent en masse en Islam à la faveur de la révolution culturelle qui en a fait, après avoir été une religion du Livre, une civilisation des livres. Dans sa geste constitutive de la bibliothèque de l'Islam, elle s'est si largement acculturée au sein des pratiques lettrées que l'on s'étonne — sauf erreur — qu'aucune étude ne soit venue nous éclairer sur sa signification. Son intérêt n'est pas cependant que de nombre.
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King, Rebekka. "Author, the Atheist, and the Academic Study of Religion." Bulletin for the Study of Religion 41, no. 1 (2012): 14–20. http://dx.doi.org/10.1558/bsor.v41i1.004.
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Recently, there has been an upsurge in the publication of popular biblical criticisms, as exemplified by the popular works of scholars such as John Dominic Crossan, Marcus Borg, Bart Ehrman and the Jesus Seminar, as well as by theological thinkers such as Bishop John Shelby Spong. My paper draws upon two years of formal anthropological fieldwork conducted at five North American mainline liberal churches that feature reading and discussion groups involved in the study of biblical criticism at a lay or popular level. In offering an analysis of progressive Christianity that engages with the scholarly works of Pierre Bourdieu, I propose to do two things. First, I argue that the study of religion and biblical criticism by progressive Christians serves as an ideal venue in which they are able to construct, articulate and proudly assume an alternative, non-normative Christian identity. I suggest that this identity is one that is formed in opposition to an evangelical or fundamentalist representation of Christianity, which I term, following Jonathan Z. Smith, a ‘Protestant proximate other’ (Smith 2004: 253).
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Gonzalez, Lisa. "Ministers on the Lecture Circuit: Education, Entertainment and Religion in Early 20th Century America." Theological Librarianship 7, no. 1 (2013): 21–27. http://dx.doi.org/10.31046/tl.v7i1.314.
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In the early 20th century, some American ministers were eager participants in the Chautauqua and Lyceum lecture circuits that flourished across the Midwest and beyond. Ministers expressed their vocation in the public arena, and the Redpath Chautauqua collection shows how part of this public life was conducted. In their role as lecturers in multiple educational and civic venues, ministers functioned as experts on the Bible, as well as supporting American ideals that were loosely connected to Protestant Christianity. The essay explores how a substantial archival collection reveals a particular public role ministers played in a popular culture venue in early 20th century America.
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Stewart, Adam, Andrew K. Gabriel, and Kevin Shanahan. "Changes in Clergy Belief and Practice in Canada’s Largest Pentecostal Denomination." PNEUMA 39, no. 4 (2017): 457–81. http://dx.doi.org/10.1163/15700747-03904001.
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Abstract In 1985/86, Carl Verge conducted a survey of clergy belief and practice within The Pentecostal Assemblies of Canada (PAOC). In 2014, Adam Stewart and Andrew Gabriel conducted a follow-up survey of PAOC clergy to determine if any changes to belief and practice had occurred within this group during the last three decades. In this article we, first, describe the methodologies used in both surveys, second, compare and discuss the relationship between graduate education in religion and clergy belief and practice in 1985/86 and 2014, and, third, describe the overall decrease that has occurred in clergy commitment to traditional Pentecostal belief and practice since 1985/86. Finally, we conclude by proposing a theoretical framework developed by the sociologist of religion Peter Berger that helps to explain the change in commitment to traditional modes of pentecostal belief and practice among PAOC clergy as part of much broader realignments occurring across numerous religious traditions in late modern society.
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Caputo, John D. "Violence and the Unconditional." Journal for Continental Philosophy of Religion 1, no. 2 (2019): 170–90. http://dx.doi.org/10.1163/25889613-00102002.
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Abstract I distinguish between the deep culture and the manifest culture, the relationship between the two constituting a circle, which constitutes the circulation of a radical theology of culture. The deep culture surfaces in the manifest, and the manifest draws upon the depths; neither one without the other. My hypothesis is that religion is an expression of the deep culture and for that reason, religion is not accidentally violent; religion is violent in virtue of something essential to religion. Religion is playing with the fire of the concealed depths, of the unconditional, of the impossible, of the undeconstructible. Religion is the best way to save the world, but it also the best way to burn it down. It is both of these things and in virtue of the same property. This is not to say that religion is structurally violent, always and necessarily violent. It is structurally ambiguous, dangerous, on the verge of violence, whipsawing between radical violence and radical non-violence, between martyrdom and murder. Religious beliefs are not the cause of the violence but often a façade for deeper, visceral nationalism or ethnic hatred, The reaction of Christian right to the contemporary world is naive and simplistic but not superficial; it reflects a visceral fear of the postmodern world. Religion is a matter of being claimed by something unconditional, which means it should have the good sense not to lay claim to it. We should never trust anything that has not passes through that apophasis. Before any claims we make, we are laid claim to in advance by the unconditional, the undeconstructible, which Schelling calls the prius, the “un-pre-thinkable” (das Unvordenkliche). The unconditional in the optimal sense is love, which is an expenditure made without the expectation of a return, like loving one’s enemies, which is impossible, the impossible. But love does not get a pass. What would we not do for love? In that question is concentrated all the ambiguity of love, all the courage of the martyr, but no less the violence of the suicide bomber.
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Hénaff, Marcel. "Une passion venue de loin." Esprit Mars-Avril, no. 3 (2016): 125. http://dx.doi.org/10.3917/espri.1603.0125.
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Vedernikova, Elena. "Impact of native culture and religion on the Mari language." Eesti ja soome-ugri keeleteaduse ajakiri. Journal of Estonian and Finno-Ugric Linguistics 5, no. 2 (2014): 185–203. http://dx.doi.org/10.12697/jeful.2014.5.2.09.
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Mari is one of the endangered Finno-Ugric languages located in the territory of the Russian Federation. The danger of extinction of Mari is influenced by both objective and subjective factors. In the current paper, the issue under investigation is the impact of the Mari traditional religion and folk culture on language maintenance. Because of continuously reduced institutional support, the status of the Mari language has decreased significantly in the last 10 years. The favourable development of traditional culture has brought with it an increase in the number of native speaking people within the Mari El region (Russia). It is slightly observed in some spheres (social and cultural) and almost unnoticeable in others (political, economic). The mechanism of impact of Mari traditional religion and culture is characterized as psychological. It gives reason to believe that the chances for the preservation of the Mari language are reasonably good.Kokkuvõte. Elena Vedernikova: Rahvakultuuri ja -usundi mõju mari keelele. Mari keel on Vene Föderatsiooni ohustatud keeli. Mari keele väljasuremise ohtu mõjutavad nii objektiivsed kui ka subjektiivsed asjaolud. Käesolevas artiklis uuritakse mari rahvausundi ja rahvakultuuri mõju keele säilimisele. Institutsionaalse toetuse pideva vähenemise tõttu on mari keele staatus viimase kümne aasta jooksul tähelepanuväärselt langenud. Rahvakultuuri soodus areng on kaasa toonud emakeelekõnelejate arvu suurenemise Mari Eli piirkonnas (Venemaal). Soodus areng on vähesel määral märgata mõnes valdkonnas (sotsiaalia ja kultuur) ning peaaegu märkamatu teistes (poliitiline ja majanduslik). Mari rahvausundi ja rahvakultuuri toime- mehhanism on psühholoogiline. See annab põhjust uskuda, et mari keele säilitamise võimalused on üpris head.Märksõnad: keele säilitamine, kultuur, mari rahvausund
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IANCU-AGOU, Danièle. "Une vente de livres hébreux à Arles en 1434." Revue des Études Juives 146, no. 1 (1987): 5–62. http://dx.doi.org/10.2143/rej.146.1.2012926.
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Fokas, Effie. "The legal status of religious minorities: Exploring the impact of the European Court of Human Rights." Social Compass 65, no. 1 (2018): 25–42. http://dx.doi.org/10.1177/0037768617745482.
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In the last 25 years the European Court of Human Rights (ECtHR) has evolved into a venue where some of the most contentious questions related to religion in European society are addressed. This article focuses on the grassroots level impact of the ECtHR in the domain of legal status of religious minorities. In light of scholarly debates questioning the direct effects of courts on the issues they address (i.e., legal reform and policy change), the research on which this article is based explores the nature and extent of the Court’s indirect effects on the legal status of religious minorities: how and to what extent does the ECtHR impact upon religious minorities in terms of their conceptions of, discourse around, and mobilisations pursuing their legal status-related rights? This question is addressed through results of empirical qualitative research conducted at the grassroots level in four country cases – Greece, Italy, Romania and Turkey.
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Goodrich, John K. "2 Corinthians-A Letter about Reconciliation: A Psychagogical, Epistolographical and Rhetorical Analysis - By Ivar Vegge." Religious Studies Review 35, no. 1 (2009): 58–59. http://dx.doi.org/10.1111/j.1748-0922.2009.01321_28.x.
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Davey, Michael, and Kate Turner. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 19, no. 01 (2016): 78–80. http://dx.doi.org/10.1017/s0956618x16001563.
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This year's General Synod, the second meeting of the triennium, was held in Dún Laoghaire, to the south of Dublin. It was a hotel conference venue, albeit one new to the Synod meeting. The Synod passed Bills relating to the areas of episcopal election and part-time ministry, as well as the ongoing areas of charity legislation and pensions. A Bill relating to diocesan boundaries was withdrawn.
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Gurlesin, Omer, Muhammed Akdag, Alper Alasag, and Ina Avest. "Playful Religion: An Innovative Approach to Prevent Radicalisation of Muslim Youth in Europe." Religions 11, no. 2 (2020): 67. http://dx.doi.org/10.3390/rel11020067.
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Radicalisation of Muslim youth is a hot item in the Netherlands. Deradicalisation is therefore high on the agenda. In our view, however, the deradicalisation processes begin at a moment ‘when it is too late to lock the stable door, because the horse has already bolted’. That is why our focus is on the prevention of radicalisation. In our contribution, we explore the concept of ‘radicalisation’ and inform the reader about deradicalisation programmes developed in the Netherlands and in Europe. The lack of success of these programmes challenges us to focus on ‘prevention’. In our view, a playful dialogical encounter in a safe space is a must in the approach of young people who are on the verge of radicalisation. The above-mentioned concepts of radicalisation, deradicalisation and prevention are presented in the first paragraph, followed by a discussion of de- and counter-radicalisation programmes in paragraph two. The third paragraph focuses on the prevention of radicalisation in education. Crucial here is a dialogical relationship between teachers and students, between the students themselves and within the students’ inner selves. This latter aspect is inspired by the theoretical framework of the dialogical self-theory, with its core concept of ‘multi-voicedness’ and ‘positioning of voices’. Special attention in the positioning process is given to resilience. The heart of this publication is dedicated to the re-invention of an age-old Islamic game: shaṭranj al-ʿārifīn’. In the fourth paragraph, we describe its origins and our adapted version of this game. Playing the game in pilot studies—a ‘serious play session’—increases young people’s awareness of religion and its positioning, resulting in strengthening resilience in their life orientation. In the concluding fifth paragraph, we state that our innovative, playful and theoretically well-framed approach is a promising module to be implemented in formal and informal education.
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Turner, Kate. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 21, no. 1 (2019): 85–88. http://dx.doi.org/10.1017/s0956618x18001011.
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This year's General Synod, the first meeting of the triennium, was held in the now familiar venue of a hotel in Armagh City. The Synod considered Bills relating to the Book of Common Prayer, safeguarding trust issues, the governance of St Fin Barre's Cathedral, temporary suspension of episcopal electoral colleges and General Synod membership. During the meeting of Synod a commentary on the Constitution of the Church of Ireland was launched.
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Rāġib, Yūsuf. "La Parole, le Geste et l'Écrit dans l'Acte de Vente." Arabica 44, no. 3 (1997): 407–22. http://dx.doi.org/10.1163/1570058972582399.
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Bell, Thomas R. "Religion without Content in Robert Musil’s Der Mann ohne Eigenschaften." Literatur für Leser 41, no. 2 (2020): 105–20. http://dx.doi.org/10.3726/lfl.2018.02.02.
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Religion and science, war and peace, love and hate, chance and determinacy – these are a few of the many topics Der Mann ohne Eigenschaften (Vol. 1, 1931 / Vol. 2 Part 1, 1933)1 – an unfinished philosophic and poetic masterpiece spanning more than one thousand pages – addresses, as it communicates the narrator’s efforts to think more precisely and more accurately about elemental aspects of the human experience. In his monumental tome, Robert Musil presents numerous figures who espouse a broad range of ideas proliferating within the society of “Kakanien”, representative of the Habsburg Empire in 1913/1914. Musil’s fictional rendition of this milieu focuses particularly on the intellectual mood pulsating throughout Austro-Hungarian society during the twelve months preceding the outbreak of World War One; the novel’s first paragraph ends with the following statement: “Es war ein schöner Augusttag des Jahres 1913” (9). In July of the following year, mayhem breaks out. What were people thinking before the violence erupted? What influential ideas were proliferating and, indeed, may have been adopted prior to the catastrophe known as the Great War? Meticulously and perspicaciously, Musil textually articulates – and experiments with – those concepts permeating throughout the pre-war Austro-Hungarian empire, in order to investigate which of them may have been fallaciously used and, consequently, led to the ensuing disaster. Simultaneously, through his narration, he offers an aesthetic framework for considering the possibilities of more refined thinking, which, if embraced and actualized, may have brought about a more intellectually consistent society that would have been able to stave off the horrific crisis that occurred. Contextually, it is important to keep in mind that he writes about 1913/1914 from the perspective of 1931/1933: the “Weimarer Republik” and the “Erste Republik Österreich” are both on the verge of dissolution; fascism in Germany and Austria is on the rise; and the “Militarisierung Deutschlands” is readily evident.2 Musil is keenly aware of the similarity in circumstances. For this reason, he projects the failures apparent in the late 1920’s and early 1930’s back onto 1913/1914, when the Habsburg Monarchy and the German Empire could not provide a counterforce to the developing war machine.3 Writing in the shadow of a past war and with the looming sense of imminent danger, Musil generates impassioned essays,4 endeavoring to think in an informed, dynamic, and new manner about the situation in which he finds himself, hoping that his exploration of ideas will actualize the dissemination of peace.5
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Bell, Thomas R. "Religion without Content in Robert Musil’s Der Mann ohne Eigenschaften." Literatur für Leser 41, no. 2 (2020): 105–20. http://dx.doi.org/10.3726/lfl.2018.02.02.
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Religion and science, war and peace, love and hate, chance and determinacy – these are a few of the many topics Der Mann ohne Eigenschaften (Vol. 1, 1931 / Vol. 2 Part 1, 1933)1 – an unfinished philosophic and poetic masterpiece spanning more than one thousand pages – addresses, as it communicates the narrator’s efforts to think more precisely and more accurately about elemental aspects of the human experience. In his monumental tome, Robert Musil presents numerous figures who espouse a broad range of ideas proliferating within the society of “Kakanien”, representative of the Habsburg Empire in 1913/1914. Musil’s fictional rendition of this milieu focuses particularly on the intellectual mood pulsating throughout Austro-Hungarian society during the twelve months preceding the outbreak of World War One; the novel’s first paragraph ends with the following statement: “Es war ein schöner Augusttag des Jahres 1913” (9). In July of the following year, mayhem breaks out. What were people thinking before the violence erupted? What influential ideas were proliferating and, indeed, may have been adopted prior to the catastrophe known as the Great War? Meticulously and perspicaciously, Musil textually articulates – and experiments with – those concepts permeating throughout the pre-war Austro-Hungarian empire, in order to investigate which of them may have been fallaciously used and, consequently, led to the ensuing disaster. Simultaneously, through his narration, he offers an aesthetic framework for considering the possibilities of more refined thinking, which, if embraced and actualized, may have brought about a more intellectually consistent society that would have been able to stave off the horrific crisis that occurred. Contextually, it is important to keep in mind that he writes about 1913/1914 from the perspective of 1931/1933: the “Weimarer Republik” and the “Erste Republik Österreich” are both on the verge of dissolution; fascism in Germany and Austria is on the rise; and the “Militarisierung Deutschlands” is readily evident.2 Musil is keenly aware of the similarity in circumstances. For this reason, he projects the failures apparent in the late 1920’s and early 1930’s back onto 1913/1914, when the Habsburg Monarchy and the German Empire could not provide a counterforce to the developing war machine.3 Writing in the shadow of a past war and with the looming sense of imminent danger, Musil generates impassioned essays,4 endeavoring to think in an informed, dynamic, and new manner about the situation in which he finds himself, hoping that his exploration of ideas will actualize the dissemination of peace.5
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Meagher, Michael E. "The U.S. Presidential Campaign, 2016." Journal of Interdisciplinary Studies 28, no. 1 (2016): 19–41. http://dx.doi.org/10.5840/jis2016281/22.
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This essay explores the 2016 election using 1964 for comparison. The central theme is that 1964 set the context for subsequent presidential elections. Issues and public policy revolved around the standards set by the 1964 converting election. Both race and religion played a role in the 1964 converting election that redefined the Democratic Party as the liberal political party for the nation, and the Republican as its conservative counterpart. This established a political regime that endures until the present day, but its endurance has had deleterious consequences for the discussion of new proposals. Change happens slowly and piecemeal. Both parties maintain high levels of spending as politics has been reduced to administration, a technocracy rather than representative democracy. The resulting pressures and frustrations manifest themselves with increasing frequency in the political system. The tumultuous 2016 campaign is the latest manifestation of this dissatisfaction among voters. Given the peculiarities of 2016, are we on the verge of a historic realignment, one that may set a similar standard for a generation?
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Wright, Jonathan Jeffrey, and Diarmid A. Finnegan. "Rocks, skulls and materialism: geology and phrenology in late-Georgian Belfast." Notes and Records: the Royal Society Journal of the History of Science 72, no. 1 (2017): 25–55. http://dx.doi.org/10.1098/rsnr.2017.0023.
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Recent years have seen the development of a more nuanced understanding of the emergence of scientific naturalism in the nineteenth century. It has become apparent that scientific naturalism did not emerge sui generis in the years following the publication of Charles Darwin's On the origin of species (1859), but was present, if only in incipient form, much earlier in the century. Building on recent scholarship, this article adopts a geographically focused approach and explores debates about geology and phrenology—two of the diverse forms of knowledge that contributed to scientific naturalism—in late-Georgian Belfast. Having provided the venue for John Tyndall's infamous 1874 address as president of the British Association for the Advancement of Science, Belfast occupies a central place in the story of nineteenth-century scientific naturalism. However, in uncovering the intricate and surprising ways in which scientific knowledge gained, or was denied, epistemic and civic credibility in Belfast, this discussion will demonstrate that naturalism, materialism and the relationship between science and religion were matters of public debate in the town long before Tyndall's intervention.
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Turner, Cate. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 22, no. 1 (2019): 87–90. http://dx.doi.org/10.1017/s0956618x19001844.
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This year's General Synod, the second meeting of the triennium, was held for the first time in the Diocese of Derry and Raphoe. The venue was the Millennium Forum Theatre in the centre of the historic walled city of Derry/Londonderry and a civic reception was held at the Guildhall, hosted by the mayor of Derry City and Strabane District. The Synod considered Bills relating to Holy Communion by extension; liturgical provision for miscarriage, stillbirth and neonatal death; and diocesan boundaries.
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Henderson, Stuart. "Off the Streets and into the Fortress: Experiments in Hip Separatism at Toronto’s Rochdale College, 1968–1975." Canadian Historical Review 102, s2 (2021): s476—s497. http://dx.doi.org/10.3138/chr-102-s2-008.
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Toronto’s Rochdale College (1968–1975) represented something much more than simply a new venue for countercultural experimentation and identity in the centre of English Canada’s biggest city. It served as a bridge between the hip emphasis on public performativity that characterized the Yorkville scene of the mid-1960s and the more private hip separatism of the early 1970s. The symbolic association between Rochdale and impenetrability was central to both Rochdalians’ self-identification and its perception by outsiders; there also were connections between Rochdale and the broader trend toward hip separatism in the years after 1968.
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Palamar, Antonіі. "The Influence of Religion on the Political Situation in Egypt in 2011–2013: "Political Islam" and "Islamic Fundamentalism"." Grani 24, no. 1 (2021): 58–68. http://dx.doi.org/10.15421/172106.
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The influence of religion on politics is inherent not only to the Islamic world, however, none of political theorist should ignore the role of Islam in Muslims’ public life, its impact on the policies of Muslim nations and the global geopolitical situation. Due to its historical uniqueness Modern Islam is not only a religion but also a way of life for the vast majority of Muslims and the basis of their civilizational and even national self-identification. Therefore, the role of religion in the Muslim world is different to that of countries, mostly populated by Christians, as Christianity is legally separated from the system of public administration in European countries. Islam, on the other hand, regulates not only the sociocultural sphere of society, including human relations, but also significantly affects the socio-political life of many Muslim countries, where Islamist movements have now become the major part this sphere.In Egypt, where authoritarian secular regime of Hosni Mubarak was overthrown during the revolution, Islamists took the lead in the protest movement, won the first democratic elections and used the opportunity to lead the country after nearly 60 years of underground activity. This paper examines the influence of the religious factor on the change of Egypt’s political regime in 2011-2013 by conceptualizing the terms of “political Islam” and “Islamic fundamentalism.” The author concludes that the Egyptian Muslim Brotherhood and its Freedom and Justice Party should not be defined as “fundamentalists” because: 1. they don’t try to return to a “righteous caliphate,” Sharia, and a literal perception of the sacred texts; 2. the Brothers could not be viewed as the most conservative force among Islamists, while Salafists are properly rightly considered to be; 3. the association is considered as a part of moderate Islamism, an ideology that does not mandate any the use of armed methods of struggle. At the same time, the author argues that owing to the fact that Egyptian “Muslim Brotherhood” adhered to moderate Islamism as an ideological party basis, it became a decisive reason that provided them a venue at the top tier of the government in 2011-2013.
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Каlаch, Viacheslav. "RELIGIOUS IDENTITY IN THE CONTEXT OF THE ETHNO-NATIONAL DEVELOPMENT OF UKRAINE." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 21–24. http://dx.doi.org/10.17721/sophia.2019.13.5.
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The article discusses the peculiarities of the formation of religious identity in the dynamics of geopolitical processes in Ukraine, which depend on historical conditions, features of the economic and socio-political structure, democratic and cultural traditions of society, the level of legal and moral development of its members and the ambitions of its leaders. It is proved that religion is a decisive factor in the ethnic life of Ukrainians, and the controversial role of Christianity in ethno-identification and ethno-consolidation processes is noted. The modern world-wide political, economic and spiritual crisis imposes its imprint on Ukraine as well. As one of the transitional countries of the post-socialist space, our state has not yet found a single-minded vector of its own development, in particular, the ecclesiastical. Ukraine is only on the verge of forming a united national idea and crystallizing its own self-identification on the religious marker. Religion is the basic semantic-forming component of a unified national identity. Today, religious and ethnic identities are closely intertwined. Therefore, the problem of the ethnorelain factor always attracts significant attention of leading scholars, statesmen and church hierarchs. In Ukraine, a significant number of religious groups completely coincide with the boundaries of a separate ethnic group. The lack of civic consensus on the country's foreign policy, cultural identity, separate sovereign positions of the Ukrainian state, the diverse views of the past and the future at the present makes it impossible to formulate unanimous interests, which negatively affects external and internal policies. Compared with the Soviet period, religious identity today is a relatively new category. On opposition to the state-civilian benchmark for many Ukrainians, religion is on the forefront. Undeniably, Orthodoxy played a very important role in the formation of the Ukrainian nation and our religious identity. However, today, multiconfessional diversity and inability or reluctance to negotiate, to be tolerant, break Ukraine into several regions. The negative tendency of loss of awareness of Ukrainians of the unity of religion, nation, common spirit is traced. The formation of religious identity is a long process of formation of society as a whole, and is a consequence of the historical formation of Ukraine as a nation. Religious identification is the reproduction of accumulated social and religious experience in all spheres. World and domestic scholars are unequivocal in the conclusions that the central place in the formation of national identity belongs to religiousness. Religious beliefs that have an indelible imprint of an ethnic group living on a particular territory are precisely the center of the formation of a new national-religious identity of Ukrainian society.
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K.C., Ganga. "Maghi: The Festival Among The Tharus: Celebration of New Year." Patan Pragya 5, no. 1 (2019): 84–92. http://dx.doi.org/10.3126/pragya.v5i1.30440.
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Nepal incorporates diversity of caste, ethnicity, language, social structure, culture and religion, among which Tharus are one of the indigenous groups of the Tarai and inner Tarai region of the country. The study is dedicated to explore the practice and process of celebrating Maghi as Tharunew year. This study has been conducted by employing both exploratory and descriptive research design. The data of the present article are based on published articles and books and on interviews with the elders of the Dangaura Tharus, ritual performers and educated persons of the community. This study represents the distinct socio-cultural structure and ethnic practice of Dangaura Tharu. Indigenous festivals are significant in anthropological research. So it helps to add specific knowledge about Maghi, the indigenous festival of Tharu people. But the central aspect of the celebration of Maghi is in the verge of gradual change. Because those characters which are not suitable for today is going to be abolished and those that are suitable are carried on continuously. Some factors that are core components cannot be changed and it is continuous even though they do not bear any meaning but continue in the respect of their fore ancestors.
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Darwish, Ibrahim, and Rafat Al Rousan. "Words on Wheels: Investigating Car Inscriptions in Jordan." Journal of Educational and Social Research 9, no. 4 (2019): 128–37. http://dx.doi.org/10.2478/jesr-2019-0062.
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Abstract This study investigates the thematic content of car inscriptions in Jordan. A random corpus of 322 car inscriptions was collected from various types of vehicles by the researchers themselves across Irbid Governorate in Jordan in the period 12 January to 30 March, 2019. The corpus was then refined excluding graphics, such as drawings, maps, ready-made stickers, graphs, symbols and other images. Each inscription was individually analysed and thematically tagged. Moreover, inscriptions were tagged for the age of the cars that carried them: old (>10 years old) and new (≤10 years old). Lastly, the tags were counted and percentages were extracted. The findings show that car inscriptions in Jordan fall under twelve major themes: religion, philosophy, advertisement, tagging, futility & fun, patriotism, alliance, brands, romance, instructions, politics and greetings. In addition, the results show that old cars are more likely to be written on than new ones. Finally, it is evident that Jordanian car owners and/or drivers use their moving vehicles as an inexpensive and efficient way for voicing their opinions, beliefs, views, emotions and attitudes in addition to being a low-cost advertising venue.
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Standen, Naomi. "COLOURING OUTSIDE THE LINES: METHODS FOR A GLOBAL HISTORY OF EASTERN EURASIA 600–1350." Transactions of the Royal Historical Society 29 (November 1, 2019): 27–63. http://dx.doi.org/10.1017/s0080440119000021.
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ABSTRACTWe are still working out how to do global history, especially for pre-modern periods. How do we achieve the necessary shift in scale without falling back on standard definitions of categories like states, ethnicity, religion, urbanisation, when these are increasingly challenged at the specialist level? This article sets out an approach that could help pre-modern historians ‘going global’ to challenge claims that ‘there is no alternative’ to modern frameworks such as neoliberal economics, and especially the nation-state. Useful alternative techniques include thinking in layers rather than blocks, not seeking narrative arcs, and not using words like ‘China’. These methods are illustrated with analysis of three Liao dynasty (907–1125) cities and three comparators from neighbouring states to the north, south and east of the Liao. The intention is to disrupt the re-emergence in the new venue of global history of essentially national narratives, using the opportunities presented by pre-modern worlds before nation-states to free us from teleological concepts. This article argues that there is indeed an alternative to the putative precursors of modern nation-states, and offers a framework for doing without them.
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de Vries, Brian, and Judy Rutherford. "Memorializing Loved Ones on the World Wide Web." OMEGA - Journal of Death and Dying 49, no. 1 (2004): 5–26. http://dx.doi.org/10.2190/dr46-ru57-uy6p-newm.
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Creating and visiting Web memorials represent new opportunities for post-death ritual. A content analysis was conducted on a sample of 244 of the memorials found on the largest Web Cemetery: Virtual Memorial Gardens (catless.ncl.ac.uk/Obituary/memorial.html). Analyses revealed that memorials were written, in descending order of prevalence, by children (33%), friends (15%), grandchildren (11%), parents (10%), siblings (8%), spouses (4%), and various other family members. This pattern favoring younger authors may reflect the newness of this venue and facility with computer technology. The content of such memorials often contained reference to missing the deceased, rarely spoke of the cause of death, or made mention of God or religion. Memorials were more likely to be written to the deceased (e.g., in the form of a letter) rather than about or for the deceased (e.g., eulogy/obituary or tribute). Parents, family groups, and other relatives more frequently made religious references in their memorials than did other authors. In addition to the Web as a novel, untapped data source, these memorials offer intriguing opportunities for theoretical refinement (i.e., the ongoing connection between the bereaved and the deceased).
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Popkes, Wiard. "Tor Vegge: Die Schule des Paulus. Eine Untersuchung zur Art und zum Stellenwert schulischer Bildung im Leben des Paulus." Norsk Teologisk Tidsskrift 105, no. 04 (2004): 231–33. http://dx.doi.org/10.18261/issn1504-2979-2004-04-07.
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Valentan, Sebastijan. "I tre Papi e la necessità degli strumenti di comunicazione sociale nella Chiesa." Bogoslovni vestnik 79, no. 4 (2019): 1075–86. http://dx.doi.org/10.34291/bv2019/04/valentan.
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Con l’uso dei mezzi moderni di comunicazione sociale la presenza del- la Chiesa cattolica nel mondo è ancora più grande e la Chiesa stessa non ha paura di usarli. I mass media devono essere al servizio delle persone e delle culture, del dialogo con il mondo attuale, della comunità umana e del progres- so sociale, della comunione ecclesiale e al servizio di una nuova evangelizzazi- one. Nell’account ufficiale Twitter di papa Francesco (oggi tradotto in nove lingue) il numero di followers aumenta persistentemente. Sono già più di qua- ranta milioni. Il profilo del pontefice venne aperto da Benedetto XVI alla fine del 2012. I social media sono una grande opportunità per la Chiesa attraverso i quali può divulgare la parola di Cristo e la dottrina.
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Marguerat, Daniel. "La Mort d' Ananias et Saphira (Ac 5.1–11) dans la stratégie narrative de Luc." New Testament Studies 39, no. 2 (1993): 209–26. http://dx.doi.org/10.1017/s0028688500022815.
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1.1 L'histoire du jugement de Dieu sur Ananias et Saphira (Ac 5.1–11) compte parmi les épisodes les plus pathétiques du livre des Actes. L'art lucanien de la dramatisation atteint ici un sommet. La fin tragique d'Ananias foudroyé par la parole dénonciatrice de Pierre, son enterrement hâtif, puis la venue de Saphira ignorante du drame, son mensonge public suivi de sa mort annoncée sur un ton d'humour noir (5.9b): l'effet pragmatique cherché par le narrateur est programmé par le scénario; il s'inscrit aussi dans le texte lui-même: ‘un grand effroi saisit ceux qui l'entendaient’ (5.5, 11). L'histoire est destinée à provoquer la crainte.
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WILSON, TODD A. "Wilderness Apostasy and Paul's Portrayal of the Crisis in Galatians." New Testament Studies 50, no. 4 (2004): 550–71. http://dx.doi.org/10.1017/s0028688504000311.
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J. Louis Martyn has identified perhaps the central question of Galatians: what time is it? This essay sheds fresh light on that question, however, by asking a corollary one: where are the Galatians? For Paul, it is argued, the Galatians are in the wilderness, somewhere between an Exodus-like redemption and the inheritance of the ‘kingdom of God’ (5.21). Paul utilises this narrative location as part of his rhetorical strategy to redress a developing crisis within his churches. The Galatians are on the verge of a wilderness apostasy, hence Paul colours his rebukes and warnings with language that evokes Israel's own tragic wilderness failings.
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Droge, A. J. "Cynics or Luddites? Excavating Q Studies." Studies in Religion/Sciences Religieuses 37, no. 2 (2008): 249–69. http://dx.doi.org/10.1177/000842980803700204.
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In the last 20 years the Sayings Gospel "Q" has come to play an increasingly important role in the reconstruction of Christian origins. One might argue in fact that the field has reached a tipping point: the canonical myth of Christian origins—running along the traditional axis of Mark, Paul, and Luke-Acts—is now on the verge of collapse. Q has thus become a crucial site of conflict and contestation in the struggle over origins, and as such "Q studies" is particularly revealing of the ideological investments of professionals on both sides of the fight. This article tries to identify some of the stakes involved in this disciplinary crisis, and worries that the new counter-history of Christian origins has not entirely divested itself of the commitments of its more conservative adversaries.
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SOHONI, PUSHKAR. "Marathi of a Single Type: The demise of the Modi script." Modern Asian Studies 51, no. 3 (2016): 662–85. http://dx.doi.org/10.1017/s0026749x15000542.
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AbstractWhile the debates about the use of a single script for rendering the Marathi language became relevant only after the advent of printing, the fast-changing social and political landscapes of the nineteenth and twentieth centuries lent their own weight to the discourse. The debates about the writing system became the venue for various competing social forces and political movements. The issues of region, caste, class, and religion—the core of today's identity politics—were all embroiled in this debate, as were both the British colonial and Indian nationalist governments. In just 150 years, Balbodh (a variant of Devanagari) emerged as the sole script for the Marathi language. At least three different arguments were used to dismiss the Modi script. The first was about printing types, and the legibility and economy of Devanagari. By the end of the nineteenth century, the social empowerment of the literati and administrative convenience were the reasons given for abolishing Modi. In the twentieth century, British resistance to nationalist efforts in western India, and then a fear of regionalism under the new nationalist independent republic, ensured that a single script able to be used for both Hindi and Sanskrit would be officially sanctioned for Marathi.
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Abdullah, Abdullah. "Indeks Paham dan Sikap Keagamaan Mahasiswa di Universitas Islam Negeri Alauddin Makassar." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 7, no. 1 (2017): 146–71. http://dx.doi.org/10.15642/teosofi.2017.7.1.146-171.
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The article attempts to measure ideological preference and religious attitude of the students of Alauddin State Islamic University (UIN) Makassar. The typology of religious understanding is categorized into radical, moderate, and liberal. These three typologies help us to observe preference indicators based on students’ responses to four categorical variables, namely Islam and religious pluralism, formalization of Islam (relation of religion and state), Islam and intellectual discourse, and perception of jihad and religious violence. Employing quantitative approach, the author tries to measure the level of religious preferences of UIN Alauddin’s students within positivistic paradigm by organizing the data into a pattern, category, and basic unit description. The study finds that the level of preference of four variables and 16 questions asked to the students of UIN Alauddin shows us index result 2.76 or moderate category. However, it is also found that there has been potential preference, within the same time, into radical attitude. The reason is that in some variables I find shocking index numbers, which are close to radical verge as it can be seen in the variables of Islam and pluralism and the formalization of Islam which reach the index 2.49 and 2.40 respectively.
 Keywords: ; religious attitude; radical; moderate; liberal.
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Et.al, Nor Dalila Marican. "The Shari’ah Compliance Spa for Wellness and Tourism Context in Malaysia." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (2021): 2978–86. http://dx.doi.org/10.17762/turcomat.v12i3.1329.
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Spa, Tourism and Wellness are a relatively new trend that has registered an impressive growth rate. The spa market has turned into the fastest growing leisure sector which provide facilities as venue to improve a person’s health and well-being. In Malaysia, Shari’ah compliance spa has increasingly becoming an important marketing strategy which attract customers in the context of wellness industry. This is parallel with the growing demand for products and services that comply with Islamic law with consideration trend nowadays. Thus, there are specific criteria for the spa sector to be complied for a Shari’ah compliance. The Shari’ah compliance elements practiced by Islamic Spa Practices (ISP) include the usages of Halal Products; Gender Segregations in Treatments and Procedures, as well as Physical Construct Elements. The five vital elements of Maqasid Shar’iyyah which were Protection of Religion (Al-Diin); Protection of Life (Al-Hayah); Protection of Mind (Al-‘Aql); Protection of Dignity (Al-Muru’ah); and Protection of Wealth (Al-Mal) considered in delivering the Shari’ah Compliance Spa. To date, there is no much framework that elaborates the Shari’ah compliance spa that includes the ISP practices and Maqasid Shar’iyyah elements. However, an initial framework of Sha’riah compliance spa is developed based on the Muslim-friendly hospital services
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Zarri, Gabriella. "La «mamma» di Guglielmo VIII Paleologo: Maddalena Panattieri da Trino, terziaria op (1443-1503)." Anuario de Historia de la Iglesia 30 (May 18, 2021): 191–212. http://dx.doi.org/10.15581/007.30.011.
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Dopo un breve excursus sulle «sante vive» italiane vissute tra il secondo Quattrocento e il Cinquecento e una precisazione del concetto storiografico di «sante vive», il saggio presenta il caso fino ad ora non approfondito, della terziaria domenicana Maddalena Panatieri da Trino (1443-1503). Mentre viveva in un piccolo centro del Monferrato, ricca terra situata nella regione del Piemonte, Maddalena si segnalò al marchese Guglielmo viii Paleologo per aver profetizzato la sua vittoria in un torneo tenutosi in Francia. Venerata in seguito dal principe, che la considerò una madre, la vita della beata venne composta da Girolamo da Milano op sull’esempio della leggenda agiografica della beata Osanna da Mantova, dopo il passaggio del Monferrato al ducato dei Gonzaga negli anni Trenta del Cinquecento.
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Turner, Cate. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 23, no. 2 (2021): 217–19. http://dx.doi.org/10.1017/s0956618x21000119.
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Like so much else, this year's Synod was very different from what had been planned. As the Church of Ireland marks 150 years since disestablishment, this last Synod of the current triennium was to be held in May in Croke Park, the home of the Gaelic Athletic Association and a politically significant venue. Instead, pursuant to section 30 of the Civil Law and Criminal Law (Miscellaneous Provisions Act) 2020, which provides for the validity of remote meetings of an unincorporated body, notice was given that an ordinary meeting of the General Synod would be held by electronic communication technology on 1, 2 and, if necessary, 3 December 2020. It was the first Synod for its new President, Archbishop John McDowell, following his translation to Archbishop of Armagh on 28 April 2020.
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Titley, Alan. "Middle Earth: Poetry in Irish at Mid Century." Irish University Review 42, no. 1 (2012): 72–85. http://dx.doi.org/10.3366/iur.2012.0009.
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This essay looks at the development of Irish poetry from the depleted folk forms of the nineteenth century to the beginnings of modernism from the start of the twentieth and into the middle of that century. It concentrates, in particular, on three major figures, Máirtín Ó Direáin, Seán Ó Ríordáin, and Máire Mhac an tSaoi, who exemplify the struggle towards modernity. Although sharing a time and a language, they never really shared an imagination. While steeped in tradition, they had no real difficulty in establishing a personal voice. Ó Direáin developed his own out of the normal speech of his own people in Aran, largely and unexpectedly ignoring the easy embrace of the folk tradition. His is a romantic Aran, but one which accords with the genuine simplicity and happiness of his own youth. The city is, for him, a place of horror and inauthenticity, and to his credit he wrestles a fine body of work from this tired cliché. Ó Ríordáin, on the other hand, is wracked by questions of religion and of authority, questions he takes to the verge of delirium. He is saved by a dark humour, while his poetry slides towards normality. Máire Mhac an tSaoi marries the glories of tradition with the passion of youth, of middle age, and beyond. There are others, but these mark a middle Ireland, as real as now.
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Pordeli, Mohammad Reza, Doostali Sanchooli, Maryam Mollashahi, and Malihe Abvysany. "The Role of Sistani People in the Uprising of IbnAsh’at against Umayyad Caliphate System (80-85 A.H.)." Review of European Studies 9, no. 2 (2017): 301. http://dx.doi.org/10.5539/res.v9n2p301.
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Encountering Muslim Arabs and Islam in the first hegira century, Sistani people showed two kinds of reaction. Many of them did not resist Islam and its divine teachings and gradually converted to this new religion; however, they stood up to the racist and oppressive dominance of Umayyad family and whenever they got an opportunity, they expressed their hatred towards them by joining anti-Umayyad uprisings. Abdolrahmanibn Mohammad ibnAsh’at was one of the anti-Umayyad uprisings. Many of Sistani people took part in this uprising. In the present study, the descriptive—analytical research method has been used and with the help of library sources, the role of Sistani people in the uprising of ibnAsh’at against the Umayyad caliphate system has been reviewed. Due to dissatisfaction of Sistani people with the oppressive Umayyad governance, Khawarij’s anti-Umayyad propaganda in Sistan region, exponential financial and bodily costs resulting from successive wars of the Umayyad governors in eastern borders with the governance of Ratabilan, the essential substrate was built for Sistani people to join ibnAsh’at’s anti-Umayyad uprising. Although this uprising failed, but it weakened the pillars of the Umayyad governance and it proceeded to the extent that Umayyad family was on the verge of being falling and it also paved the way for the anti-Umayyad uprisings subsequent to it.
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Urita, Michiko. "Punitive Scholarship." Common Knowledge 25, no. 1-3 (2019): 233–58. http://dx.doi.org/10.1215/0961754x-7299330.
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This article responds to Jeffrey Perl’s argument (in “Regarding Change at Ise Jingū,” Common Knowledge, Spring 2008) that, while there is a “paradigm shift” at Ise every twenty years, when the enshrined deity Amaterasu “shifts” from the current site to an adjacent one during the rite of shikinen sengū, the Jingū paradigm itself never changes and never ages. The author confirms Perl’s conclusion by examining the politicized scholarship, written since the 1970s, maintaining that Shinto is a faux religion invented prior to World War II as a means of unifying Japan behind government policies of ultranationalism and international expansion. This article shows, instead, how emperors—who are not political but religious figures in Japan—and the Jingū priesthood have acted together over the past thirteen hundred years to sustain the imperial shrine at Ise and its ancient rites. The so-called Meiji Restoration actually continued an imperial policy of restoring and intensifying the observance of Shinto rituals that were threatened by neglect. Meiji intervened personally in 1889 to ensure the continuity of hikyoku, an unvoiced and secret serenade to Amaterasu, by extending its venue from the imperial palace shrine to performance at Jingū as well. The author’s archival and ethnographic research at Ise and the National Archives shows how the arguments that Shinto is a modern invention are punitive rather than dispassionately historical.