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Journal articles on the topic 'Religious anarchism'
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1
Bevir, Mark. "The Rise of Ethical Anarchism in Britain, 1885–1900." Historical Research 69, no. 169 (June 1, 1996): 143–65. http://dx.doi.org/10.1111/j.1468-2281.1996.tb01848.x.
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Abstract In the nineteenth century, anarchists were strict individualists favouring clandestine organization and violent revolution: in the twentieth century, they have been romantic communalists favouring moral experiments and sexual liberation. This article examines the growth of this ethical anarchism in Britain in the late nineteenth century, as exemplified by the Freedom Group and the Tolstoyans. These anarchists adopted the moral and even religious concerns of groups such as the Fellowship of the New Life. Their anarchist theory resembled the beliefs of counter-cultural groups such as the aesthetes more closely than it did earlier forms of anarchism. And this theory led them into the movements for sex reform and communal living.
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Cleminson, Richard. "Dr Félix Martí Ibáñez's 'Considerations on Homosexuality' and the Spanish Anarchist Cultural Project." Anarchist Studies 28, no. 1 (March 1, 2020): 84–99. http://dx.doi.org/10.3898/as.28.1.04.
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This article places a reconsideration of the Spanish anarchist doctor Félix Martí Ibáñez's work on sexual morality and, in particular, homosexuality within the dual historiographical framework of scientific ideas and anarchism's own history of engagement with these subjects. It argues that recent developments in the writing of the history of anarchism have paid far more attention to the articulation of cultural issues within anarchist movements as part of their overall contestation against the 'bourgeois', religious and capitalist world and sets this article within this renewed framework. The thought of Félix Martí Ibáñez is assessed not for its supposed 'scientificity' but for what it tells us about the eclectic nature of Spanish anarchism at the time and for what such thought signifies for today's libertarian movement.
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Magid, Shaul. "Defining Christianity and Judaism from the Perspective of Religious Anarchy." Journal of Jewish Thought & Philosophy 25, no. 1 (May 23, 2017): 36–58. http://dx.doi.org/10.1163/1477285x-12341276.
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This essay explores Martin Buber’s rendering of Jesus and the Ba‘al Shem Tov as two exemplars of religious anarchism that create a lens through which to see the symmetry between Judaism and Christianity. The essay argues that Buber’s use of Jesus to construct his view of the Ba‘al Shem Tov enables us to revisit the “parting of the ways” between Judaism and Christianity through the category of the religious anarchist.
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Brown, James. "The Zen of Anarchy: Japanese Exceptionalism and the Anarchist Roots of the San Francisco Poetry Renaissance." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 207–42. http://dx.doi.org/10.1525/rac.2009.19.2.207.
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AbstractThis essay explores the political origins and implications of Beat Zen anarchism, a cultural phenomenon located in the intersection between American anarchist traditions and Zen Buddhism in the San Francisco Poetry Renaissance. Focusing on the writings of D. T. Suzuki, Alan Watts, Gary Snyder, and Philip Whalen, it shows how Beat Zen emerged not primarily from an Orientalist appropriation of “the East” but rather from an Occidentalist, Japanese-centered criticism of American materialism that followed from the complex legacy of the World’s Parliament of Religions at the 1893 World's Columbian Exposition. In staking their claims to Zen, in other words, Philip Whalen and Gary Snyder—the Beat poets on whom this essay focuses—along with Alan Watts expressed the views not of cultural imperialists, as one might suppose, but of converts to what they regarded as a superior way of life.The Beat adoption of Zen intersected with a broadly libertarian and specifically anarchist social milieu in San Francisco that congregated around Kenneth Roxroth's Libertarian Club and Anarchist Circle. The individualist, anti-statist, and anarchist political outlooks of Beat Zen anarchists were directly confirmed by the writings of D. T. Suzuki, who presented Zen as a practice of personal liberation from cultural conditioning. Suzuki's rhetorical approach—which treated Japanese Zen as both a pinnacle of Asian civilization and a key to the liberation of Western humanity from its stifling and destructive rationalism—was informed by Meiji-era Japanese nationalism and exceptionalism and by the universalism that Buddhist missionaries brought to their explanations of Zen to Westerners. Arguing that Beat Zen poets, in adopting Buddhism as it was presented to them, were foremost Occidentalist rather than Orientalist in outlook, this essay concludes that the Beat Zen anarchist cultural formation suggests a libertarian alternative to Orientalism and also reconfigures common conceptions of American radical literary history as primarily Marxistinflected.
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KAZMI, ZAHEER. "AUTOMATIC ISLAM: DIVINE ANARCHY AND THE MACHINES OF GOD." Modern Intellectual History 12, no. 1 (October 27, 2014): 33–64. http://dx.doi.org/10.1017/s1479244313000309.
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This essay explores how particular variants of “Muslim anarchism”, as distinct forms of radical anti-authoritarian religion, subvert conventional approaches to Islamic hermeneutics by drawing on intellectual traditions and discursive strategies external to them. Through recourse to the mutuality between autonomy and automatism, most notably in Western avant-garde and countercultural aesthetics, it elucidates the import of automatic transcendence and retro-futurist imaginaries as novel interpretative techniques for spiritual emancipation in radically libertarian approaches to Islam. My aim is to show how the rich, multivalent concept of automatism, neglected in studies of social and religious phenomena, can be a useful way of elucidating the hermeneutics of specific strands of Muslim anarchism. In doing so, the paper also challenges received understandings of “radical” Islam and the restrictive polarity between militancy and liberalism that has come to frame discussion on global Islam. To this end, I focus on the thought of Peter Lamborn Wilson (aka Hakim Bey), Michael Muhammad Knight and Yakoub Islam.
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D'Souza, Radha. "The Conceptual World of the Ghadarites." Socialist Studies/Études Socialistes 13, no. 2 (October 18, 2018): 15. http://dx.doi.org/10.18740/ss27241.
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The Ghadar movement is framed by scholars variously as socialist or proto-communist, anarchist, secular or religious nationalist. These theoretical frames developed in the European historical contexts to oppose liberalism and modernism. Framing historical experiences of colonialism and resistance to it by using theories developed in radically different conditions of European capitalism and Enlightenment, disrupts history-writing and the historical consciousness of people in the Third World. This paper examines the historical consciousness that guided Ghadar resistance to colonial rule. How are we to understand the distinction between system and ‘lifeworld’ that Jurgen Habermas makes in a context where the ‘system’ is capitalist /imperialist/ modernist and the ‘lifeworld’ is South Asian/ Indian Enlightenment/ colonial? What was the ‘lifeworld’ of the Ghadar leaders that informed their understanding of nationalism and state, secularism and religion, liberation and justice? Theories contribute to creating historical consciousness and identity by showing us a view of the world that we can identify with, by providing a sense of continuity with the past. Disruption of South Asia’s historical consciousness has had profound consequences for the people of the subcontinent. This paper locates the Ghadar movement in the structural transformations of South Asia after the end of the First War of Independence in 1857 known as the Great Ghadar. The paper takes common theoretical lenses used to analyse the Ghadar movement in academic scholarship: secular and ethno-religious nationalism, anarchism and socialism as its point of departure to sketch the theoretical and philosophical routes through which Ghadar leaders arrived at comparable values and political positions. It shows how they could be secular, religious, anarchist and socialist simultaneously. The Ghadar movement is important because it is the last major resistance movement that saw South Asia through South Asian lenses and attempted to address problems of colonialism and national independence in ways that was consistent with Indian historical consciousness and cultural and intellectual traditions.
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Shaffer, Kirwin R. "Freedom Teaching: Anarchism and Education in Early Republican Cuba, 1898-1925." Americas 60, no. 2 (October 2003): 151–83. http://dx.doi.org/10.1353/tam.2003.0113.
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Many individuals say to me: “those ideas that you profess are very good, but, who straightens men out? Who is capable of convincing an egoist that he ought to give up his egoism?” To this one can answer: in the same way that a religious person has convinced him to sacrifice himself for religious beliefs, and in the same way that the patriot has taught him to die defending his flag. For men to be able to live in a state of anarchy, they must be educated and this is precisely the work that has been done by those generous people who have been educators throughout the ages. To them is owed the existence of synthetization. Without these athletes of thought, progress would be in its infancy.–Julián Sánchez “¿Qué es la libertad?”Following independence from Spain in 1898, Cubans hoped to create a new independent, more egalitarian nation built on the dreams of numerous well-known revolutionaries like José Martí and Antonio Maceo as well as lesser known radicals like the anarchists Enrique Creci, Enrique Messonier, and Adrián del Valle. Like so many of their fellow residents on the island, though, the anarchists quickly grew disillusioned with independence. Their disillusionment rested on repeated U.S. military occupations, a business and commercial class that put individual profits over the well-being of all, a government that seemed to repress labor and the popular classes in order to curry favor with international and national investors, and educational systems that anarchists charged taught obedience and subservience instead of freedom.
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ROBINSON, SUZANNE. "Smyth the anarchist: fin-de-siècle radicalism in The Wreckers." Cambridge Opera Journal 20, no. 2 (July 2008): 149–80. http://dx.doi.org/10.1017/s0954586709002456.
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AbstractThis essay explores the roots of Ethel Smyth's opera The Wreckers (1903–04), composed to a libretto by H. B. Brewster, in fin-de-siècle debates on the legal and religious regulation of morality. Taking into account Smyth's jaundiced use of Cornish history, the contribution of Brewster's professed individual anarchism and sexual libertarianism, and Smyth's willingness to parody and manipulate musical conventions in order to reinforce radical ideals, it views the work both as a reflection of its authors' engagement with modernism and as a herald of Smyth's subsequent contribution to militant feminism.
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Allodi, Leonardo. "Secolarizzazione ed "Exclusive humanism" in Charles Taylor." SOCIOLOGIA E POLITICHE SOCIALI, no. 2 (July 2009): 53–70. http://dx.doi.org/10.3280/sp2009-002005.
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- The aim of this essay is to examine the theory of secularisation process developed by Charles Taylor in his work, "A Secular Age". With this work an ambitious project is pursued: to offer a new point of view by which to construct a different image of secularisation. Taylor wants to understand the new socio-cultural conditions in which the moral and spiritual search of believers and non-believers develops. The process of modernisation of Western societies, in fact, has not only produced conceptions that are hostile to religion (jacobinism, marxism, anarchism) and conditions which have often made many of the old religious practices impossible, but have also led to creative adaptations of religious experience to the changed sociological conditions. The history of secularisation therefore demonstrates the "improbability" that autonomous religious aspiration has disappeared. Even in the framework of a secular society, religion represents an "anthropological universal". Taylor's theory of secularisation presents a notable affinity with all those theories which refute any form of sociological or biological reductionism, assuming the original nature of the religious phenomenon.Keywords: exclusive humanism, secularization, neutralization, religion, modernity
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Kniss, Katrina. "Beyond Revolution, Beyond the Law: Christian Anarchism in Conversation with Giorgio Agamben." Political Theology 20, no. 3 (October 13, 2018): 207–23. http://dx.doi.org/10.1080/1462317x.2018.1533200.
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Sterba, Christopher M. "Immigrants Against the State: Yiddish and Italian Anarchism in America by Kenyon Zimmer." American Jewish History 100, no. 4 (2016): 585–87. http://dx.doi.org/10.1353/ajh.2016.0071.
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Solihah, Cucu, Hilman Nur, and Iis Ristiani. "MODEL ANTISIPASI TINDAKAN KEKERASAN DI SEKOLAH MENENGAH ATAS ( SMA) DI KABUPATEN CIANJUR MELALUI INTERNALISASIAN NILAI AGAMA, PANCASILA DAN BUDAYA KEARIFAN LOKAL." DE RECHTSSTAAT 6, no. 1 (March 31, 2020): 9–17. http://dx.doi.org/10.30997/jhd.v6i1.2665.
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Acts of violence that often occur among adolescents become very vulnerable and have an impact on the quality of a generation, for that we need a model of anticipating acts of violence in high school (SMA) in Cianjur Regency through internalization of religious values, Pancasila Cianjur local wisdom culture is three factors which is crucial for the success of the education process because it contains high and great values to be realized and imbued by the nation's generation.The aim is to foster the values of religious teachings, Pancasila and also the culture of local wisdom which began to fade behind high school students in Cianjur Regency with research methods using a qualitative approach, the values that exist in Religion, Pancasila and also the culture of local wisdom that must be upheld Cianur high by religious and cultured communities as part of citizens. The results and conclusions show that the factors of religion, Pancasila and Cianjur local wisdom culture are very important to convey to students at the high school level in Cianjur Regency as moral provisions, ethics of a nation's generation character so that acts of violence or anarchism can be anticipated early on.
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Chakrabarti, Sumit. "Moving beyond Edward Said: Homi Bhabha and the Problem of Postcolonial Representation." International Studies. Interdisciplinary Political and Cultural Journal 14, no. 1 (November 1, 2012): 5–21. http://dx.doi.org/10.2478/v10223-012-0051-3.
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The essay takes up the issue of postcolonial representation in terms of a critique of European modernism that has been symptomatic of much postcolonial theoretical debates in the recent years. It tries to enumerate the epistemic changes within the paradigm of postcolonial theoretical writing that began tentatively with the publication of Edward Said’s Orientalism in 1978 and has taken a curious postmodern turn in recent years with the writings of Gayatri Spivak and Homi Bhabha. The essay primarily focuses on Bhabha’s concepts of ambivalence and mimicry and his politics of theoretical anarchism that take the representation debate to a newer height vis-ŕ-vis modes of religious nationalism and Freudian psychoanalysis. It is interesting to see how Bhabha locates these within a postmodern paradigm.
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Basuki, A. Singgih. "Religions, Violence, and Interdiciplinary Dialogue." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 19, no. 2 (October 23, 2018): 171. http://dx.doi.org/10.14421/esensia.v19i2.1401.
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Religion, as a moral source, a critic and a perpetrator of change, should be able to tame the behavior of its followers to act in a polite, careful, respectful, and wise manner. In fact, not all attitudes and behaviors of the religious people reflect that, instead, they show an opposite attitude of anarchism and violence. By religion, it is expected that human life is better, wiser, more humane, and more responsible. Besides, by the religion, it is also expected that humans can get closer to God of the universe and live in peace. In the context of interreligious relationships, the reality shows leverage differences, not religious equalities. As a result, there are tensions that trigger conflict and violence between religious communities. One possible solution to overcome the violence in religion is to intensify interreligious dialogue.[Agama sebagai sumber moral, sebagai kritik dan sekaligus sebagai pelaku perubahan, seharusnya bisa menjinakkan perilaku umatnya untuk bertindak secara santun, hati-hati, menghormati sesama, bijaksana serta berkeadilan. Pada kenyataannya, tidak semua sikap dan perilaku umat beragama mencerminkan hal tersebut, justru memperlihatkan sikap yang sebaliknya yakni anarkis dan melakukan kekerasan. Dengan agama seharusnya kehidupan manusia menjadi lebih baik, lebih adil, lebih bijaksana, lebih menyayangi sesama, lebih manusiawi, lebih bertanggung jawab. Dengan agama pula manusia bisa mendekatkan diri kepada Tuhan semesta alam dan hidup secara damai. Dalam konteks hubungan antar agama, yang terjadi adalah saling mengungkit perbedaan-perbedaan, bukan persamaan-persamaan agama. Akibatnya timbul ketegangan yang memicu konflik dan kekerasan antar umat beragama. Salah satu solusi mengatasi kekerasan dalam agama adalah dengan mengintensifkan dialog interreligius.]
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Knotter, Ad. "“Little Moscows” in Western Europe: The Ecology of Small-Place Communism." International Review of Social History 56, no. 3 (September 1, 2011): 475–510. http://dx.doi.org/10.1017/s0020859011000381.
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SummarySmall communist strongholds were commonly nicknamed “Little Moscow”, both in Britain and in Europe. Small-place communism has been widespread since the interwar period, often in distinctly hostile surroundings. In this article, based on research into a number of cases in western Europe, I try to identify common characteristics which might explain their receptiveness to communist policies and ideas. My aim is to present a taxonomy for further research. Most of the places that I researched were isolated, recently developed, and mono-industrial. They were populated by a wave of migrants who had formed mono-occupational, pioneer societies. Second-generation migrants turned to communism and built “occupational communities” based on trade unions and other associational activities. Often they continued militant traditions of earlier socialism, anarchism, or syndicalism; others had a tradition of irreligiousness or religious indifference.
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Lumban Gaol, Rumondang. "Kebebasan yang Memerdekakan: Sumbangsih Pemikiran Filsafat Anarkisme Epistemologis Paul K. Feyerabend Terhadap Pemahaman Radikalisme Agama." Aradha: Journal of Divinity, Peace and Conflict Studies 1, no. 2 (August 31, 2021): 145. http://dx.doi.org/10.21460/aradha.2021.12.703.
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AbstractThis article discusses whether it is true that the biblical texts legitimize religious radicalism. Religious radical movements are present and carry out very violent actions, this is due to religious beliefs that are held as absolute, imposing their beliefs without seeing the beliefs of other parties so as to deny the freedom of others. The purpose of this study is to explore the philosophical thought of Paul Feyerabend’s epistemological anarchism and then see its relevance to the understanding of religious radicalism. The research method used in this paper is a literature study (library). Through this research study, it can be concluded that there is no single truth that can control and regulate human knowledge (Against Method); man must Anything Goes; knowledge cannot be measured by the same standard; and lastly is the concept of individual freedom, individual human beings must be free.
AbstrakArtikel ini membahas tentang benarkah teks-teks Kitab Suci melegitimasi radikalisme agama. Munculnya berbagai gerakan-gerakan radikal agama dan melakukan aksi-aksi yang tergolong sangat kasar disebabkan pemahaman kebenaran yang dianut sebagai kebenaran mutlak, memaksakan kebenarannya tanpa melihat kebenaran pihak lain sehingga mengkungkung kebebasan orang lain. Tujuan penelitian ini adalah mengeksplorasi pemikiran filsafat anarkisme epistimologis Paul Feyerabend kemudian melihat titik relevansinya terhadap pemahaman radikalisme agama. Metode penelitian yang digunakan dalam tulisan ini adalah studi literatur (kepustakaan). Melalui kajian penelitian ini dapat disimpulkan bahwa tidak ada kebenaran yang tunggal yang dapat menguasai dan mengatur pengetahuan manusia (Against Method); manusia harus Anything Goes; pengetahuan tidak bisa diukur dengan standar yang sama; dan terakhir adalah konsep kebebasan individu, manusia individual harus bebas.
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Davenport, Nancy. "Christ aux Outrages by Henry De Groux: Fin de Siècle Religion, Art Criticism, and the Sociology of the Crowd." Religion and the Arts 7, no. 3 (2003): 275–98. http://dx.doi.org/10.1163/156852903322694645.
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AbstractThe Belgian symbolist painter, Henry De Groux (1866-1930), produced in his life one masterwork, Christ aux Outrages (1888-1889), a vast painting (293-363 cm.) which both embodies his own tormented nature and that of many similarly unsettled fin de siècle Catholics in that age of Positivism, secularization, European sabre rattling, and anarchism. Following its success in the Salon Triennal in Brussels, Henry De Groux, financed by King Leopold II of the Belgians, brought his painting to Paris in 1890 where it was exhibited in the Salon des Arts Liberaux, after being rejected by the salon jury. The image of a timorous, bound, and defenseless Christ and a savagely screaming mob of women, dogs, and children repelled faint-hearted academically-minded critics concerned with religious art and moved the ardent and orthodox. While these writers of religious orientation had their own reasons for praise and blame, this research considers the connection between the painting and the dominant concern among socialists such as Gustave Le Bon in Le Psychologie des Foules (1895) and novelists such as Emile Zola in Germinal and other of his novel for "Crowd Theory." It is the fearful and irrepressible crowd attacking Christ, it is argued, that gave Christ aux Outrages its peculiar significance in fin de siècle Paris.
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Maor, Zohar. "Stateless Zionism: Old traditions, new ideologies." Review of Nationalities 8, no. 1 (December 1, 2018): 53–82. http://dx.doi.org/10.2478/pn-2018-0004.
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Abstract This essay aims at exploring Zionist currents that resisted the establishment of a Jewish nation-state, their non-statist vision of Zionism and its roots in Jewish conditions and political traditions, as well as in European anti-statist ideologies and national patterns. First, the non-Zionist diaspora nationalism of Simon Dubnow will be examined, as an important point of reference of non-statist Zionisms; then, the reservations of Ahad Ha’am, founder of “spiritual Zionism”, from the vision of a nation-state and the Marxian anti-statism of Ber Borochov and his socialist followers will be observed. Thereafter, the anarchism of Martin Buber and his followers in the binational factions “Brit Shalom and Ihud” will be discussed; here anti-statism is manifestly theological. Lastly, the current manifestations of non-statist Jewish nationalism will be succinctly explored, focusing on two religious-Zionist rabbis, the late Menachem Fruman and Shimon Gershon Rosenberg, and the American historian David N. Myers.
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Maksum, Ali, Priyono Tri Febrianto, and Esa Nur Wahyuni. "Interpretation of democracy, pluralism and tolerance among the young activists of Muhammadiyah and Nahdlatul Ulama." Masyarakat, Kebudayaan dan Politik 32, no. 3 (September 12, 2019): 275. http://dx.doi.org/10.20473/mkp.v32i32019.275-289.
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Anarchism and other forms of violence committed by religious groups and mass organizations are still very common in Indonesia. There have been violations of human rights, religious freedom and civil liberties, which are essential pillars of democracy. Indonesia, as a country that adheres to religious freedom regards all forms of intolerance as violations of democracy. This study described and explored the views of young cadres of Muhammadiyah and Nahdlatul Ulama (NU) in Malang, East Java, about democracy, pluralism and tolerance. This research intended to unravel some of the issues of how young generations of Muhammadiyah and NU understand democracy, pluralism and tolerance and if their views are associated with their social construction. This study employed qualitative methods using interviews and direct observations to collect the data. The results of this study showed there were differences in the patterns between the younger generation and the older generation of Muhammadiyah. The members of Muhammadiyah recognized that the young cadres of Muhammadiyah tended to act more violently towards intolerant mass organizations compared to their senior (old cadre) generation. The senior cadres, such as the Muhammadiyah Youth, were more likely to be calm when responding to the presence of radical organizations. The senior cadres of Muhammadiyah tended to be open-minded with the community organizations that are perceived by the public to be a radical mass organization, which is fundamental in addressing the presence of radical organizations. This view indicated by the absence sense of precariousness or a situation that is considered to be very threatening to religious and national life while still in the corridor of diversity. On the other hand, the younger generation of Nahdlatul Ulama showed a different pattern, revealing that their seniors tended to be harsher in responding to radical organizations and supporting mass organizations.
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Stoeltje, Sam. "Occult Features of Anarchism: With Attention to the Conspiracy of Kings and the Conspiracy of the Peoples by Erica Lagalisse." Magic, Ritual, and Witchcraft 15, no. 1 (2020): 160–63. http://dx.doi.org/10.1353/mrw.2020.0009.
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Doak, Mary. "The Political Dialogue of Nature and Grace: Toward a Phenomenology of Chaste Anarchism. By Caitlin Smith Gilson . New York: Bloomsbury Academic, 2015. xviii + 306 pages. $120.00." Horizons 44, no. 2 (November 7, 2017): 488–89. http://dx.doi.org/10.1017/hor.2017.79.
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Bargawa, Waterman Sulistyana, Eko Kurniawan Wibowo, and Muhammad Tri Aditya. "Tolerance in A Plural Society: Revealing The Humility of The Sampetan Village Community." Social, Humanities, and Educational Studies (SHEs): Conference Series 4, no. 4 (April 23, 2021): 194. http://dx.doi.org/10.20961/shes.v4i4.50611.
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<p>The diversity of race, religion, ethnicity, art and culture in a nation is a potential for intolerance in the form of conflicts with nuances of diversity. In fact, diversity creates the value of local wisdom in the sense of diversity. The motto puts tolerance in a strategic domain. Incomplete understanding of religion and radical attitudes that are developing globally make tolerance difficult to materialize. Various studies on the development of a tolerance model have been carried out, but this model is only based on religious, educational, and cultural perspectives. Philosopische grondslag in this study is used to expose community harmony to solve problems of intolerance and radicalism. This study used a qualitative approach, beginning with collecting information from literature studies, collecting data using observation techniques, interviews, as well as documentation, reduction, presentation, and drawing conclusions or data verification. The objectives of this study are (a) to examine the praxis of tolerance based on the philosopische grondslag that has been applied in society, (b) to develop a tolerance model to prevent intolerance and religious deradicalization based on practice to increase peace in society. The results of the study found the values of the Pancasila philosopische grondslag as a habit adopted by a pluralistic society. The case study of the implementation of philosopische grondslag in Sampetan village Boyolali is manifested in the spirit of tolerance and working together to avoid anarchism and radicalism. All of these aspects are the basis for increasing order in society in general.</p>
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Anwar, Syaiful. "ISLAMIC EDUCATION AND LIBERATION FROM FEUDALISM." Historia: Jurnal Pendidik dan Peneliti Sejarah 11, no. 1 (July 23, 2018): 1. http://dx.doi.org/10.17509/historia.v11i1.12129.
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This article aimed at describing Islamic Education strategies and functions in liberating humankind from feudalism. Islam Believes that everybody’s status is equal, one thing that makes him different is his piety. There are Three harmonious relationships can be identified; those are the relationship between human being and God “Allah SWT” (Habblun min Allah, theological aspect), between human being and other human being (Hablun min al-nas, athropo-sociological aspect), and between human being and the natural environment (Hablun min al-‘alam, cosmological aspect). These harmonious relationships are the manifestation of perfect faithfulness of a Muslim to Allah SWT.In the religious dimension, the main purpose of Islam is to develop awareness and understanding about the meaning and of human’s life in relation to God. Meanwhile, in terms of social dimension, the purpose of Islamic Education is to develop understanding of harmonious relationship, either between human beings or between human being with the environment. In this context, human beings hold the responsibility for restraining a society from obstinacy, inanity, and anarchism. In this respect, the concept of liberalism in Islamic Education is to place teachers and students in a harmonious relationship. This relationship is to create learning atmosphere which is based on the principle of democratic and two-way relationship.
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Hannan, Abd. "The Resistance of Conservative Islamic Organizations on the Development of Regional Tourism in Madura." Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 5, no. 1 (July 24, 2021): 1. http://dx.doi.org/10.30983/fuaduna.v5i1.4198.
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<p><em>This study examines the resistance behavior of conservative Islamic organizations to regional tourism development in Madura, especially entertainment-based tourism. There are three research questions in this study: how is the reality of conservative Islamic organizations in Madura to the religious dynamics of the local community? How is the existence of conservative Islamic organizations to the dynamics of tourism development in Madura? How is the resistance of conservative Islamic organizations towards tourism development in Madura? Qualitative data were collected through observation, interview, and literatures study. The findings show: First, the conservativism values of Islamic organizations in Madura were born and spread widely from local traditions and religions; Second, the tradition of conservatism of Islamic organizations in Madura seen in several Islamic organizations, mainly right-wing Islamic organizations such as AUMA, FKM, and GUIP; Third, the conservatism of Islamic organizations in Madura is related to their resistant behavior towards tourism development in Madura, which reflect in their thinking and religious paradigms which tend to be traditionalist, puritanical, and reactionary. They use anarchism approaches that lead to violence, for instance burning the Bukit Bintang tourist site in Pamekasan Regency.</em></p><p> </p><p><em>Studi ini mengkaji perilaku resisten Ormas Islam konservatif terhadap pembangunan pariwisata daerah di Madura, khususnya pariwisata berbasis hiburan. Terdapat tiga pertanyaan penelitian pada studi ini: bagaimana realitas Ormas Islam konservatif di Madura dalam dinamika keagamaan masyarakat setempat? Bagaimana eksistensi Ormas Islam konservatif dalam dinamika pembangunan pariwisata di Madura? Bagaimana resistensi Ormas Islam konservatif terhadap pembangunan pariwisata di Madura? Kualitatif data dikumpulkan melalui observasi, wawancara, dan studi kepustakaan. Temuan studi ini menunjukan: Pertama, nilai-nilai konservatisme Ormas Islam di Madura lahir dan menyebar luas dari tradisi dan keagamaan lokal; Kedua, tradisi konservatisme Ormas Islam di Madura dapat ditemukan di sejumlah Ormas Islam, terutama Ormas Islam yang secara ideologi berhaluan kanan seperti AUMA, FKM, dan GUIP; Ketiga, konservatisme Ormas Islam di Madura terkait perilaku resisten mereka terhadap pembangunan pariwisata di Madura, tergambar pada paradigma berpikir dan keagamaan mereka yang cenderung tradisionalis, puritan, dan reaksioner. Mereka menggunakan pendekatan anarkisme sehingga berujung pada tindak kekerasan seperti pada kasus pembakaran lokasi wisata Buki</em><em>t Bintang di Kabupaten Pamekasan</em><em>.</em></p>
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Khubni Maghfirotun and Eka Nur Mahzumah. "IMPLEMENTASI PENDIDIKAN BERBASIS ADAB DALAM PENGEMBANGAN KARAKTER." JURNAL CENDEKIA 12, no. 1 (March 23, 2020): 63–72. http://dx.doi.org/10.37850/cendekia.v12i1.88.
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The morality / character of the nation's students has collapsed. This is marked by the rise of bullying, child anarchism, mass contests, free sex and so on. Seeing the importance of the role of etiquette in human life, the education world should think more seriously about the concept of planting etiquette in its students, so that the introduction and cultivation of etiquette must begin at an early age. Rasulullah SAW has taught that the example is the main factor of success in educating children. Exemplary is also the best method in children's education, especially in the early childhood period. On this basis the research formulated the formulation of the problem namely (1) How is the concept of Adab in SDI Ar-Roudloh Miru? (2) How is the Implementation of Adab Based Education in SDI Ar-Roudloh Miru-Sekaran-Lamongan? This study uses qualitative research and case studies as its research design. Research subjects in this study were students at SDI Ar-Roudloh. Data collection techniques used were observation, semistructural interviews and documentation. Data were analyzed using the Miles and Huberman model, namely data reduction, data presentation, and drawing conclusions. The data checking technique uses triangulation techniques. The results of this study include: (1) the formation of students' character at SDI Ar Roudloh is with the Applicative Religious concept. This is evidenced by the existence of Boarding School since students go up to fourth grade. This is expected to be more intensive in applying civilized values that are prioritized by the institution. The etiquette values emphasized and prioritized at SDI Ar Roudloh in this case are divided into three aspects namely; Judging from the pattern of attitudes and behavior to God, patterns of behavior to fellow human beings, patterns of behavior to nature. (2) in implementing civilized education for the formation of students' character by applying the religious concept with the details of the sub-chapters above, there are several stages in order to obtain maximum results, before implementing and informing the values of civilized education to students. In this case the researcher classifies into three stages; first; Socialization, second; Implementation and third; Evaluation.
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Yunus, Muh. "PLURALITAS AGAMA DAN KEKERASAN KOLEKTIF." El-HARAKAH (TERAKREDITASI) 4, no. 3 (June 2, 2018): 26. http://dx.doi.org/10.18860/el.v4i3.5168.
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<p>This paper describes whether there is a latent function of religion that can trigger the act of collective anarchism. It is also explored whether there is something that can move people so that they perpetrate the collective violence since the majority of Indonesian people are religious believers who all love peace. In principle, differences are not the root of violence. But man is often wrong in understanding the difference. Because the difference is a law of nature. Basically, humans need to be involved in pluralism, interacting with each other. And if in interacting to meet the peculiarities, need to be solved by way of communication (dialogue) without violence. Herein lies how sesunggulmya no difficulties that we can not solve, as long as want to communicate. Alternative roads are many that we can pass to solve life's problems. And religion offers it to us to create that peace.</p><p> </p><p>Dalam makalah ini dijelaskan apakah ada fungsi laten agama yang dapat memicu tindakan anarkisme kolektif. Juga ditelusuri apakah ada sesuatu yang dapat menggerakkkan orang sehingga ia melakukan kekerasan kolektif mengingat mayoritas masyarakat Indonesia adalah pemeluk agama yang semuanya cinta damai. Pada prinsipnya, berbagai perbedaan bukanlah akar terjadinya tindak kekerasan. Tetapi manusialah yang acapkali salah dalam memaknai perbedaan itu. Sebab perbedaan merupakan hukum alam. Pada dasarnya manusia perlu terlibat dalam kemajemukan, berinteraksi dengan sesamanya. Dan apabila dalam berinteraksi menemui keganjilan-keganjilan, perlu diselesaikan dengan jalan komunikasi (dialog) tanpa kekerasan. Disinilah letak betapa sesunggulmya tidak ada kesulitan yang tidak bisa kita pecahkan, asalkan mau berkomunikasi. Jalan-jalan alternatif masih banyak yang bisa kita lewati untuk menyelesaikan berbagai persoalan kehidupan. Dan agama, menawarkannya kepada kita untuk menciptakan perdamaian itu.</p><p> </p><p> </p>
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Tajrid, Amir. "KEBENARAN HEGEMONIK AGAMA." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 1 (May 30, 2012): 193. http://dx.doi.org/10.21580/ws.20.1.190.
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<p class="IIABSBARU">Anarchic violence against jamaah Ahmadiyah and “Aliansi Kebangsaan untuk Kebebasan Beragama dan Berkeyakinan (AKKBB)” by Front Pembela Islam (FPI) constitutes a form of truth claim among religious groups in religious society. The religious interpretation which formerly opened now reduced to become the closed interpretation. The formerly is the substantive interpretation now become the hegemonic interpretation. This is one of the greatest theological challenge facing by religious community. This article will show the patterns of attitude and idea among religious comminity members which stimulate hegemonic truth claim in order to find out the friendly, egalitarian, and tolerant forms of religions, so the hegemonic truth claim of the religion should be avoided.</p><p class="IKa-ABSTRAK">***</p>Kekerasan anarkis yang ditujukan kepada jamaah Ahmadiyah dan “Aliansi Kebangsaan untuk Kebebasan Beragama dan Berkeyakinan (AKKBB)” oleh Front Pembela Islam (FBI) merupakan bentuk klaim kebenaran di antara kelompok-kelompok agama di dalam masyarakat agama. Interpretasi agama yang sebelumnya terbuka kini menjadi tertutup. Sebelumnya interpretasinya bersifat substantif namun kini menjadi hegemonik. Inilah salah satu tantangan terbesar yang dihadapi oleh komunitas agama saat ini. Artikel ini akan membahas pla sikap dan ide di kalangan anggota komunitas yang mencetuskan klaim kebenaran yang hegemonik dalam rangka untuk menemukan bentuk keberagamaan yang bersahabat, egalitarian, dan toleran sehingga klaim kebenaran hegemonik agama dapat dihindari.
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Jufri, Muwaffiq, and Mukhlish Mukhlish. "Akibat Hukum Pemisahan Hak Beragama dengan Hak Berkepercayaan dalam Undang-Undang Dasar Negara Republik Indonesia Tahun 1945." Jurnal Konstitusi 16, no. 2 (July 11, 2019): 274. http://dx.doi.org/10.31078/jk1624.
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Pemisahan agama dan kepercayaan dalam konstitusi adalah suatu kebijakan yang menimbulkan beragam permasalahan. Seringkali para penghayat kepercayaan mengalami intimidasi ataupun hal-hal lain yang mengganggu pelaksanaan hak sipilnya untuk menganut dan mengamalkan ajaran kepercayaan yang dianutnya. Dengan dalih kepercayaan bukan agama, para pelaku anarkisme seringkali melakukan pelarangan dan kekerasan terhadap para penganut kepercayaan. Kajian ini menggunakan metode penelitian hukum normatif. Sedangkan hasil penelitiannya ialah bahwa 1) Alasan hukum pemisahan pengaturan antara agama dengan aliran kepercayaan disebabkan oleh politik pembedaan pendefinisian keduanya dimana kepercayaan diamsusikan sebagai tradisi dan ajaran luhur masyarakat yang bersumber dari budaya yang keberadaannya di luar agama. 2) Pemisahan agama dan kepercayaan berakibat hukum tidak diakuinya aliran kepercayaan sebagai agama resmi negara, padahal status aliran kepercayaan merupakan agama lokal yang diyakini sebagai agama oleh para penganutnya. Pemisahan ini juga mengakibatkan hadirnya beragam sikap diskriminatif yang berpotensi mengganggu dan merampas hak setiap warga negara dalam meyakini suatu agama, dalam hal ini hak beragama yang diganggu dan dirampas ialah hak untuk meyakini agama lokal sebagai agama warisan leluhur bangsa Indonesia. The separation of religion and indigenous religion in the constitution is a policy that causes various problems. Often the beliefs of the indigenous religion are intimidating or other things that interfere with the exercise of civil rights to embrace and put into practice the beliefs embraced. Under the pretext of non-religious convictions, the perpetrators of anarchism often make prohibitions and violence against believers. This research uses normative legal methods. The results of the research are: The first, the legal reason for the separation of rules between religion and indigeneous religion is caused by the politics of defining both of them in which beliefs are interpreted as traditions and noble teachings of society originating from cultures which are outside of religion; The second, that the separation of religion and indigenous religion that is caused in the law does not recognize the indigenous religion as the official religion of the state, while the status of the indigenous religion is a local religion that is considered as a religion by his believers. This separation also makes several of discriminatory attitudes come up to have potency in disrupting and robbing every citizen’s right to believe in a religion. In this case, the right which is bullied is the right to believe in local religion as the religion of the Indonesian ancestral heritage.
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Shonkoff, Sam Berrin. "Metanomianism and Religious Praxis in Martin Buber’s Hasidic Tales." Religions 9, no. 12 (December 4, 2018): 399. http://dx.doi.org/10.3390/rel9120399.
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It is well known that Martin Buber abandoned Jewish law as a binding code. Scholars have identified him accurately as a religious anarchist, and his perspective is best characterized as metanomian—that is, one that locates the essence of religiosity outside of any fixed system, without necessarily opposing that system as a matter of principle. And yet, such general characterizations offer only a very vague picture of Buber’s stance. This paper demonstrates that it is especially illustrative for us to turn to Buber’s Hasidic tales. First of all, precisely because Buber’s concept of practice was irreducible to any static system or code, the genre of narrative conveys far more than any abstract formulation can. Moreover, inasmuch as Buber’s Hasidic tales were his own hermeneutical refractions of earlier sources, which were in themselves teeming with images of practice, our intertextual investigations reveal at once narrative representations of religious life and Buber’s personal interpretations of those narratives. What emerges from this study, then, is a textured and vivid vision of religious practice, which was not merely a peripheral concern but a life-encompassing core of Buber’s thought.
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Manoharan, Karthick Ram. "Freedom from God: Periyar and Religion." Religions 11, no. 1 (December 24, 2019): 10. http://dx.doi.org/10.3390/rel11010010.
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This paper looks at South Indian rationalist and anti-caste leader Periyar EV Ramasamy’s approach to religion. Periyar saw Hinduism as a fundamental degradation of the non-Brahmin community in general, the Dalits in particular. Here, I draw parallels between Periyar and Russian anarchist Mikhail Bakunin, especially with regards to their radical readings of religion and social power. Similar to Bakunin who inverts Christianity to look at Satan as the original free thinker, Periyar inverts Ramayana to consider the asura Ravana as a Dravidian hero and a victim of Brahminical supremacy. A militant atheist and an avowed enemy of God, Periyar was nevertheless aware of the importance of religion in social life, and I briefly explore his qualified support for Islam and Buddhism and his rationale for urging the lower castes to convert to these religions. I conclude that reading Periyar in the anarchist tradition might open up new ways of understanding his political thought.
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Šota, Stanislav. "Treća životna dob kao subjekt pastoralnoga djelovanja – mogućnosti i perspektive." Diacovensia 26, no. 3 (2018): 483–504. http://dx.doi.org/10.31823/d.26.3.7.
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Given that the population in Europe and Croatia is increasingly getting older, and the pastoral work of people in the third age is a relatively new term, the article firstly analyzes the question why people of this age group are partially put (left) aside by pastoralists and pastoral workers in pastoral discourse in Croatia. The nature and characteristics of the third age in life presented in the first part show that the third age pastoral care includes the pastoral work with the most mature middle-aged people struggling with many life difficulties and stresses: separation from their children, the need for making personal and lifestyle adjustments, especially after retirement, after children moving out or after the loss of a life partner, as well as experiencing fast and progressive weakening of biological, psychological and mental health dimensions, a drop in life energy, strength, and general decline in vital and all other functions. Old age as a gift and possibility is depicted through several biblical characters as an evangelizing and pastoral possibility, opportunity and call to a God filled and more meaningful life. The second part presents the third age in the world and in the mentality of the society and the Church. By looking at the contemporary life context, we can state that words like old age, dying and death have become foreign in everyday discourse and that is just one of the many reasons why the third age people are often left to the side, and forsaken by their own families, society, friends and relatives, and partially forgotten also by the Church. In the world of the dictatorship of relativism, materialism, secularization, anarchism, atheism, subjectivism, individualism, and the selfie-culture, it is extremely difficult and demanding to accomplish the pastoral of the third age people. The Church, especially in Croatia, doesn't have a sufficiently designed, thought out, planned out and programmed systematic pastoral care which would include third age people. The new concept of pastoral discourse regarding the pastoral of the third age should develop in two basic directions: the first direction should consider to what extent can the third age be a subject of pastoral activity, and the second direction, based on pastoral sociology and demographic trends, should strive to recognize the third age as an object of pastoral activity. Besides the object, the third age can also be the subject of pastoral activity at different levels, areas and dimensions, especially at the parish level, the deanery level in some ways, at the regional level and (arch)diocesan level, in areas of apostolate, parish pastoral councils, charitable activities, liturgy, families, religious associations and movements, and work with Christians that have distanced themselves.
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Bajer, Peter P. "The ‘Opinions of Religion and Divine Worship’ in the Seventeenth Century Polish-Lithuanian Commonwealth from an English and Scottish Perspective." Studia Historyczne 61, no. 4 (244) (June 1, 2021): 19–43. http://dx.doi.org/10.12797/sh.61.2018.04.02.
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The ‘Opinions of Religion and Divine Worship’ in the Seventeenth Century Polish-Lithuanian Commonwealth from an English and Scottish Perspective
The article analyses English and Scottish travellers’ accounts of interdenominational relations, and specifically religious toleration, as observed in the seventeenth century Polish Lithuanian Commonwealth. It traces the changing British perception of these matters over time, from when toleration was a subject of admiration until it began to be seen as a sign of anarchic religious liberty, a weakness; something to be, as Gilbert instigated, ‘abolished and removed from the body and the bounds’ of the English monarchy.
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Fokin, S. "CHARLES MAURRAS AND THE LITERATURE OF ACTION FRANCAISE." Voprosy literatury, no. 1 (September 30, 2018): 270–95. http://dx.doi.org/10.31425/0042-8795-2018-1-270-295.
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The paper sets out to examine the literary impulses at the heart of Charles Maurras’ (1868-1952) philosophy, namely, the doctrine of integral nationalism, which signified French literary nationalism in the 20th century. The author finds that, in Maurras’ view, the concept of ‘integral’ was inseparable from the ‘monarchy’, with the latter destined to blend together the real social oppositions spawned by various anarchies, be it political, religious, familial, university-based, economic or even literary ones.
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Gray, Christopher Berry. "Civil Obligation in Bonaventure and Late Twentieth-Century Anarchists." American Catholic Philosophical Quarterly 85, no. 1 (2011): 203–12. http://dx.doi.org/10.5840/acpq201185111.
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O'Connor, June. "Dorothy Day and Gender Identity: The Rhetoric and the Reality." Horizons 15, no. 1 (1988): 7–20. http://dx.doi.org/10.1017/s036096690003841x.
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AbstractDorothy Day's sense of herself as a woman and as a mother feature prominently in her writings. In light of recent inquiries into gender identity and gender ideology, and given Dorothy Day's prominence as editor, social activist, anarchist, pacifist, and religious author, questions about her views regarding woman's role and related feminist concerns invite investigation. The paper argues that although Dorothy Day did not become a vocal advocate nor public ally of the women's movements in twentieth-century American life because of some fundamental differences in viewpoint and loyalty, she did share a number of affinities with feminist perspectives. To investigate her thought on this topic enables us to understand Dorothy Day more fully and to bring a critical eye to selected features of feminism, discerning (from Day's standpoint) both strengths and weaknesses.
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Rauf, Feisal Abdul. "In God We Trust." American Journal of Islam and Society 22, no. 3 (July 1, 2005): 76–82. http://dx.doi.org/10.35632/ajis.v22i3.1695.
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Question 1: Who are the moderate Muslims, and what are their beliefs andpolitics?FAR: The debate among the participants shows that while the term moderateMuslim is problematic, there is a need to define the attitudinal differencebetween Muslims who can be worked with from those who cannot. Isuggest that the defining feature is between those who believe in a pluralist,multicultural, multi-religious societal contract that allows for differencesof opinions within an over-arching construct, as opposed to thosewho believe in a societal contract that has no space for other religions, ethnicities,or cultures, or even intra-Islamic differences of opinion.1The latter attitude leads to the phenomenon known as “Islamist terrorism,”the modern-day version of the seventh-century Kharijites, who foughtand ultimately assassinated Ali, Prophet Muhammad’s son-in-law, and who,over the following century, developed a political philosophy that justifiedmurdering fellow Muslims, including innocent women and children.Contemporary Muslims need to support that aspect of the war on terror thatis a true jihad against all forms of terrorism, known in classical Islamicjurisprudence as hirabah, and anarchic terrorism that tears the social fabricessential to well-functioning societies. But this cannot be done withoutsimultaneously purging Muslim societies of some other modern “isms” thathave “terrorized” Muslims and still continue to deny them their inalienablehuman rights under the Shari`ah ...
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Anisin, Alexei. "Violence, resistance, and social transformation in anarchist thought and practice." Journal of Religion & Spirituality in Social Work: Social Thought 38, no. 4 (October 2, 2019): 383–400. http://dx.doi.org/10.1080/15426432.2019.1672608.
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Tremlett, Paul‐François. "On the formation and function of the category ‘religion’ in anarchist writing." Culture and Religion 5, no. 3 (November 2004): 367–81. http://dx.doi.org/10.1080/0143830042000294424.
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Maftuchah, Farichatul. "DIALOG DAN TOLERANSI (SEBUAH ALTERNATIF DAKWAH DI TENGAH PLURALITAS AGAMA)." KOMUNIKA: Jurnal Dakwah dan Komunikasi 9, no. 1 (January 23, 2017): 60–68. http://dx.doi.org/10.24090/komunika.v9i1.830.
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Religious plurality potentially can causes collisions, conflicts, violence and anarchic attitude among people who have different faiths. This is because every religion has the exclusive aspect in the form of truth claims, namely the recognition that their religion is the correct one, whereas any religion embraced by different people is wrong. Pluralism should be understood not only by knowing its existence, but also by real and active participation towards the plurality. To foster peace in this era of plurality, one of the workable alternatives is to build tolerance through dialogue. A pluralist should interact with a variety of religions with open mind, learning and respecting his/her dialogue partners as well as showing a commitment to his/her own religion in order to avoid relativism in religion. Pluralitas agama berpotensi melahirkan benturan, konflik, kekerasan dan sikap anarkhis terhadap pemeluk agama lain. Hal ini dikarenakan setiap ajaran agama mempunyai aspek eksklusif berupa truth claim yaitu satu pengakuan bahwa agama yang dianutnya adalah yang paling benar, konsekuensinya adalah agama yang dipeluk oleh orang yang berbeda adalah salah. Pluralisme tidak hanya dipahami hanya dengan mengakui kemajemukan saja, namun yang dimaksud adalah keterlibatan aktif terhadap realitas kemajemukan tersebut. Untuk menumbuhkan kedamaian di era pluralitas ini alternatif yang bisa dilaksanakan adalah membangun toleransi dengan dialog. Bagi seorang pluralis dalam berinteraksi dengan aneka ragam agama tidak hanya dituntut untuk membuka diri, belajar dan menghormati mitra dialognya, tetapi tetap harus commit terhadap agama yang dianutnya, karena dengan demikian relativisme agama dapat dihindari.
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Maksudin, Maksudin. "Transformasi Pendidikan Agama dan Sains Dikotomik ke Pendidikan Nondikotomik." Jurnal Pendidikan Islam 4, no. 2 (December 1, 2015): 277. http://dx.doi.org/10.14421/jpi.2015.42.277-298.
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Modern society is experiencing a spiritual emptiness that caused by dichotomous thinkingbetween religion and science. Therefore, it is important to do the transformation fromdichotomous understanding and education into nondichotomous. This effort can beused as an alternative to solve the problems of the education system and the dichotomouslife system. Some of the advantages of nondichotomous for education system and thelife system is the realization of: integration, interconnection, holistic, integrated,comprehensive, one system, one entity, strong, collective, religious, humane, peaceful,familiar, humble, thorough, work hard, work smartly, work well, work completely, andwork sincerely. While the weaknesses of the dichotomy in the life of the nation leadto several things: separation, stand-alone, partial, incomplete, divided, fragmented,dispersed, collapsed, weak, individual, secular, radical, anarchist, haughty, arrogant,incomplete, fast lackluster, quickly surrendered, carelessly, incomplete result, selfishnessand despair. Thus the nondichotomousreligious education and science in line with thebasic principles of the theological-dogmatic and philosophical-methodological
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Heuer, Gottfried. "The sacral revolution: the synthesis of analysis, religion and radical politics. Origins and reception." International Journal of Jungian Studies 1, no. 1 (March 1, 2009): 68–80. http://dx.doi.org/10.1080/19409050802681868.
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Following a brief introduction to the philosophical climate of the nineteenth century, and understanding psychoanalyis as a late result of the Enlightenment, in the historical first part of this article, the author traces the origins of an opposing tradition that is nearly as old as analysis itself: the synthesis of analysis, religion and radical politics. This synthesis was originally conceived during the meeting, some hundred years ago, of the psychoanalyst Otto Gross with the anarchist Erich Mühsam and his partner, the religious scholar Johannes Nohl, in the Swiss village of Ascona. At the start of modernity, in their first attempts at resacralizing both politics and analysis, these concepts form the very beginnings of a postsecular thinking and in this they point beyond the postmodern. A second part presents the reception of these ideas, before the article concludes with a critical evaluation from today's perspective.
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Löwy, Michael. "Marianne Kröger, «Jüdische Ethik» und Anarchismus im Spanischen Bürgerkrieg." Archives de sciences sociales des religions, no. 152 (December 31, 2010): 9–242. http://dx.doi.org/10.4000/assr.22042.
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Heehs, Peter. "Foreign Influences on Bengali Revolutionary Terrorism 1902–1908." Modern Asian Studies 28, no. 3 (July 1994): 533–56. http://dx.doi.org/10.1017/s0026749x00011859.
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Writing to John Morley, the Secretary of State for India, a few days after the first terrorist bomb was thrown by a Bengali, the Viceroy Lord Minto declared that the conspirators aimed ‘at the furtherance of murderous methods hitherto unknown in India which have been imported from the West, and which the imitative Bengali has childishly accepted’.This notion later was taken up and developed by Times correspondent Valentine Chirol, who wrote that Bengalis had ‘of all Indians been the most slavish imitators of the West, as represented, at any rate, by the Irish Fenian and the Russian anarchist’. Chirol went on to say that ‘European works on various periods of revolutionary history figure almost invariably amongst seizures of a far more compromising character whenever the Indian police raids some centre of Nationalist activity.’ This indicated that Bengali revolutionary terrorism was simply a takeoff on the European variety. The only indigenous element in it was the dangerous infusion of Hindu religious fanaticism.
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Grauer, Mina. "ANARCHO-NATIONALISM: ANARCHIST ATTITUDES TOWARDS JEWISH NATIONALISM AND ZIONISM." Modern Judaism 14, no. 1 (1994): 1–20. http://dx.doi.org/10.1093/mj/14.1.1.
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Thein, Helen. "Charles Jacquier (Hg.), Lebenserfahrung und Geistesarbeit. Simone Weil und der Anarchismus." Zeitschrift für Religions- und Geistesgeschichte 60, no. 2 (2008): 189–91. http://dx.doi.org/10.1163/157007308783876145.
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Yusefri, Y. "Syariat Islam Tentang Relasi dan Toleransi Antar Umat Beragama Dalam Alquran." Al-Istinbath : Jurnal Hukum Islam 2, no. 1 (June 1, 2017): 47. http://dx.doi.org/10.29240/jhi.v2i1.201.
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This paper essentially conducted a study on how the provisions of Islamic law that governs the relationship between a Muslim with non-Muslims in order to realize inter-religious harmony. The study was conducted because, since the classical times, there were books of fiqh, which is a collection of the scholar’s ideas about the formulation of Islamic sharia (law) extracted from the source, had not seen yet containing the discussion about many provisions related to the deed of a Muslim with non-Muslims. The object of study is more focused on the verses of Al-Quran related to this issue. By using the analytical approach of interpretation, proved that Islamic law has laid clear provisions regulating the relationship between a Muslim and non-Muslims, including compelled to behave tolerantly, should not enforcing and anarchists.
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Jones, Peter J. A. "Laughing with Sacred Things, ca. 1100–1350: A History in Four Objects." Church History 89, no. 4 (December 2020): 759–78. http://dx.doi.org/10.1017/s0009640721000019.
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Exploring the range of circumstances in which medieval Christians laughed with, against, at, and through religious topics, this article investigates four objects: an ivory cross, an ampulla of a saint's blood, a preaching codex, and a pilgrim's badge. While these objects are taken to illustrate a diversity of attitudes to religious humor, they are also, in light of recent work citing the productive power of medieval matter, scrutinized as agents in their own right. The article suggests two significant patterns. On the one hand, the objects point to laughter's use as a unique mode of spiritual practice. Through amusing miracles, through the provocative work of comic sermons, and through the playful humor of pilgrimage badges, Christians from the twelfth to the fourteenth centuries were able to use humor to relate to their faith in sophisticated and often counterintuitive ways. Yet as the four objects and their use also attest, these modes of comic relation were also subjected to clerical reduction and regulation. Harnessing the pedagogical potential of laughter especially, preachers, hagiographers, and clerics all worked to redirect more anarchic forms of religious humor toward functional ends. While tracing how laughter with Christian topics was increasingly encouraged, the article suggests that the price of this encouragement was that laughter was often brought into a more policed domain of orthodox Christian practice.
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Manoussakis, John Panteleimon. "The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church." Harvard Theological Review 100, no. 1 (January 2007): 29–46. http://dx.doi.org/10.1017/s0017816007001411.
Full textAbstract:
Theology in the 20th century witnessed a shift in emphasis: The talk about the last things did not have to come last any more as the traditional handbooks of systematic theology would have it; eschatology was no longer one branch of theology among others but lay at the center of our understanding of the Christian faith. My purpose in this essay is to go a step further than this rearrangement in theological discourse and examine a reversal within the theological understanding of eschatology itself. In the wake of the work of the Metropolitan of Pergamon John (Zizioulas), a different understanding of eschatology has emerged, one that recognizes in the Parousia not only the event that stands at the end of history (the apocalyptic closure of time with which certain Christian groups have always had a fascination), but also as that event that, grounded in the Eucharist, flows continuously from the and permeates every moment in history. In the following discussion I wish to trace and spell out the implications of such a novel understanding of eschatology for our theologies today. As my guides in this exploration, I take the theology of John Zizioulas and certain insights that recent research in phenomenology has placed at theology's service. This association might seem strange to the reader: What does the theology of things-to-come have in common with the philosophy of things-themselves? I would like to propose that phenomenology, especially as it has been recently formulated by a new generation of phenomenologists, such as Jean-Luc Marion, Jean-Yves Lacoste, and Richard Kearney, can be a very helpful instrument in the hands of eucharistic eschatology in its effort to rescue eschatology from the twin risks of either immanentizing it or relegating it to an end-of-times utopia. Furthermore, the structure of an “inverted intentionality,” as exemplified by certain liturgical forms such as hymnology and iconography, will be suggested as the precise point of phenomenology's convergence with eucharistic eschatology. I write with the conviction that eschatology is in essence a “liberation” theology (freeing us from the moralistic and sociological constellations of this world) and that, as my concluding remarks illustrate, it has real, practical, day-to-day consequences for the ways we conduct our lives and our relationships with others.
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Winthrop, Rob. "The Real World: After Seattle: Trade and Culture." Practicing Anthropology 22, no. 2 (April 1, 2000): 38–39. http://dx.doi.org/10.17730/praa.22.2.98304087v4qw1682.
Full textAbstract:
Last December's World Trade Organization (WTO) meeting in Seattle—intended to inaugurate a "millennium round" of trade negotiations—had all the hallmarks of good theater. Prime coverage went to the spectacle in the streets: tens of thousands of demonstrators, window-smashing anarchists, an urban center paralyzed, police in riot gear, tear gas in abundance, and trade delegates milling about in frustration, unable to reach their conference hall. Inside the meeting disagreement was almost as strong, though more polite. In all likelihood the Seattle talks would have collapsed with or without the scenes in the streets. But the huge crowds outside the conference hall—bringing together an unlikely coalition of green, radical, religious, and labor groups—helped ensure that once-obscure questions of trade policy became issues of public concern both in the United States and abroad.
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Hergianasari, Putri, and Kurniawan Netanyahu. "The Transformation of Radical Movement in Yogyakarta post-2019 Presidential Election." JSW (Jurnal Sosiologi Walisongo) 5, no. 1 (April 24, 2021): 93–108. http://dx.doi.org/10.21580/jsw.2021.5.1.7111.
Full textAbstract:
Radical movements colored the 2019 Elections, especially the dichotomy of the Jokowi and Prabowo camps. This phenomenon also occurs among the people of Yogyakarta after the 2019 Presidential Election. The research aims to map the transformation of fundamentalist groups in Yogyakarta after the 2019 Presidential Election. The significant analysis was carried out to provide sources of information to the public and government regarding the transformation of Hizbut Tahrir Indonesia (HTI) after the 2019 Presidential Election. The researchers used qualitative descriptive methods with the analysis of the theory of social resource mobilization. The research results showed that the transformation of the radical movement that formerly took the anarchist forms and down to the streets, now is more focused and organized by entering the community through religious education and recitation groups, both in universities and at household meetings. This research concludes that in order not to be parallel to HTI, which the government dissolved, the transformation of tranquility is one way to maintain the existence of radical organizations but in a more friendly framework or guise. All of these resource mobilization movements take the form of informal social networks.