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Journal articles on the topic 'Religious aspects of Bread'
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1
Grozea, Lucian. "The Bread of God: religious and symbolic aspects of bakery." Sæculum 47, no. 1 (July 1, 2019): 171–75. http://dx.doi.org/10.2478/saec-2019-0016.
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AbstractThe present conference discusses the symbolic meaning of bread in the religious mentality of the Ancient Near East. We will find that bread, besides being a food necessary for its existence, also represented a cultural archetype that summed up and assumed in itself either different divinities of Oriental civilizations, or had a ritual-sacrificial character, in order to facilitate man rather immortality.
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Alim, Syahirul. "Revitalisasi Dakwah Islam: Toleransi, Harmonisasi, dan Moderasi." Dakwah: Jurnal Kajian Dakwah dan Kemasyarakatan 24, no. 1 (October 26, 2020): 71–89. http://dx.doi.org/10.15408/dakwah.v24i1.17836.
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Islamisation is sometimes interpreted as a religious mission to balance Christianisation which is closely related to the missionary aspects of religions. Islamisation or Islamic da'wah activities are tolerant, moderate and harmonious, taking into account humanitarian aspects in many ways. The long history of Islamisation throughout the world shows that Islam is a tolerant religion in which the process of religious conversion is carried out voluntarily and peacefully. Islamisation in the Archipelago is the best example of a successful da'wah activities in the conversion of Islam both individually and collectively. Muslim missionaries in the Archipelago are intellectual sufism figures who have the usual broad ability to revitalize da'wah into rational, reformist and progressive manner.
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Vasin, Maksym. "Terminological aspects of constitutional regulation of church-state relations in Ukraine." Law Review of Kyiv University of Law, no. 1 (April 15, 2020): 83–86. http://dx.doi.org/10.36695/2219-5521.1.2020.15.
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Almost 24 years have passed since the adoption of the Constitution of Ukraine, however, the term «church» remains unclear in the legislation of Ukraine. Simultaneous using the terms «church» and «religious organizations» in some provisions of the Constitution of Ukraine and using only the term «church» in other provisions create the basis for an ambiguous interpretation of the constitutional principle of church-state separation and church-school separation. Such legal uncertainty in practice leads to a violation of the rights of believers in the application of constitutional provisions, in particular in the process of registration of religious organizations as a legal entity.
The Constitutional Court of Ukraine decided that there were differences in the substance of the terms "church" and "religious organizations", which are primarily used in the legislation, but a clarification of these terms is the power of a legislative body, not the Constitutional Court of Ukraine. Nevertheless, the Parliament of Ukraine has not yet resolved the issue of interpretation of the term "church", which is used in the Constitution of Ukraine and is a legal ground to the whole sphere of legislative regulation of state-church relations.
In all the provisions of the Law of Ukraine "On Freedom of Conscience and Religious Organizations", the term "religious organizations" is used, avoiding terminological ambiguity. The use of the term "religious organization" in the legislation of Ukraine is justified not only because of the universality caused by the lack of denominational affiliation but also because this term denotes the specific form of legal entities.
In the article, the author gives arguments justifying the actuality for correction of the terminological conception, which is used in article 35 (3) of the Constitution of Ukraine, with the aim of introducing a unified approach in the whole legislation of Ukraine. However, it is permissible to use the term "church" for research purposes, giving it broad meaning as a public institution that embodies the diversity of religions and denominations.
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Inoue, Nobutaka. "The Influence of Globalization on Japanese Religion." Journal of Religion in Japan 3, no. 2-3 (2014): 97–120. http://dx.doi.org/10.1163/22118349-00302002.
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The process of globalization has significantly and unprecedentedly influenced the activities, teachings, and many other aspects of religions within Japan since the 1980s. While Christian groups have been establishing churches in Japan since the nineteenth century, one now also sees various other religious groups including Muslims from a broad range of countries establishing branch churches and mosques of their own in the country. Meanwhile the many domestic modern new religions that were established during the modernization process now find themselves operating alongside even newer types of religious groups including hyper-religions. When one observes the religious life of ordinary Japanese these days, on the surface little may seem to have changed from before globalization developed in earnest. However, the pop subcultures of the younger generations have demonstrated a readiness to adopt and rearrange elements from religious and folk cultures alien to Japan even as they eschew elements from traditional folk life. The ways in which these foreign folk beliefs and their more magical elements have entered and spread in the country are often unpredictable. Thanks to globalization, the boundaries that once existed among Japanese religions—both among the traditional religions in particular and more generally throughout the religious world as a whole—are gradually dissolving.
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Donnelly, J. "Cult and culture in a medieval community: Ayton and Coldingham, 1188–1376." Innes Review 63, no. 2 (November 2012): 109–60. http://dx.doi.org/10.3366/inr.2012.0039.
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It was assumed only recently that there was little to be said about popular religious culture in Scotland, below the level of rural gentry or the urban classes, for any period much before 1400. Charters and account rolls do exist however which, read with synodal statutes and liturgical texts, reveal such features of cultural life as the churching of women, marriage settlements, widowhood, the neighbourly pax, blessed bread or the commemoration of the dead, all in a rural parish. The cult was appropriate to an illiterate society, deploying ceremony, drama, art, music, textiles and architecture. Foreign evidence, English and continental, provides comparison – as do aspects of Orthodox religious practice. The texts studied for Ayton and Coldingham reveal both parochial benefactions and popular religious objectives, while the archival context identifies grants to the parish church. A calendar is being prepared, but in the meantime outline lists are given here. Coinciding with the launch of a database of the ‘People of Medieval Scotland’ (PoMS), this paper suggests that we can develop the study of that people's religious culture in ways well beyond those imagined as recently as 2008.
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Hudson, Winthrop S. "Review Article:“Encyclopedia of the American Religious Experience”." Church History 57, no. 4 (December 1988): 514–18. http://dx.doi.org/10.2307/3166656.
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The publication of a major reference work in any field of interest is always a welcome event. The three-volume Encyclopedia of the American Religious Experience: Studies of Traditions and Movements, edited by Charles H. Lippy and Peter W. Williams (New York: Charles Scribner's Sons, 1988), is no exception. It is welcome for the authoritative up-to-date information it supplies, and it is doubly welcome for its new conception in design, format, and scope. Unlike many encyclopedias, it is not an alphabetical compendium of many brief entries dealing with narrowly defined topics or very specific items. Instead, this new encyclopedia is composed of 106 essays (mostly fourteen to sixteen large double-column pages in length, with some as long as twenty-eight pages) ranging over a broad spectrum of themes, traditions, movements, and preoccupations of“the American religious experience.” Little is neglected. While the volumes are not arranged for ready reference use, provision is made for this aspect of more convetional encyclopedias by an unusually good index which helps one locate information on a wide variety of subject matter, both past and present. The focus on the broad aspects of religion in America more than compensates for the absence of any readily available alphabetized items of information.
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Udin, Udin. "Prilaku Sosial Politik Tuan Guru Pasca Reformasi Dalam Memajukan Pendidikan Islam Di Lombok." Al-Riwayah : Jurnal Kependidikan 12, no. 1 (April 13, 2020): 187–201. http://dx.doi.org/10.47945/al-riwayah.v12i1.273.
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This research aim to explore the political behavior of Tuan Guru in post-reformation in Lombok. This research also trie to reveal the existence of Tuan Guru in terms of the historical aspects of the cultural traditions and religious patterns of the Lombok society. This research found that Tuan Guru in Lombok has a very broad position and role, not only in the religious aspects, but also in the social, economic and political fields.
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Udin, Udin. "Dynamics Dakwah Social Tuan Guru in Improving the Religion of the Religious People in the Lombok Community." SANGKéP: Jurnal Kajian Sosial Keagamaan 3, no. 2 (July 25, 2020): 159–68. http://dx.doi.org/10.20414/sangkep.v3i2.2263.
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In this research, the writer examines the social dynamics of the teachings of Tuan Guru in enhancing religious harmony in the Lombok community. This study also tries to reveal the existence of the Tuan Guru in terms of da'wah, social aspects, preservation of cultural traditions and religious patterns of the Lombok people. This study found that Tuan Guru in Lombok has a very broad position and role, not only in religious aspects, but also in the social, economic and political fields. With the capacity in his possession Tuan Guru gives a social propaganda about the importance of religious harmony, the propaganda is not only done in society but through educational institutions as well as boarding schools
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Stroumsa, Sarah, and Gedaliahu G. Stroumsa. "Aspects of Anti-Manichaean Polemics in Late Antiquity and Under Early Islam." Harvard Theological Review 81, no. 1 (January 1988): 37–58. http://dx.doi.org/10.1017/s0017816000009949.
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Mani established his religion on very broad syncretistic grounds, in the hope that it could conquer the whole oikumene, East and West, by integrating the religious traditions of all peoples—except those of the Jews. Although Manichaeism as an organized religion survived for more than a thousand years, and its geographical realm extended from North Africa to Southeast China, this ambition never came close to being realized, and the Manichaeans remained, more often than not, small and persecuted communities. Yet, in a somewhat paradoxical way, Mani did achieve his ecumenical goal. For more than half a millennium, from its birth in the third century throughout late antiquity and beyond, his religion was despised and rejected with the utmost violence by rulers and thinkers belonging to all shades of the spiritual and religious spectrum. In this sense, Manichaeism, an insane system, a “mania,” appeared as the outsider par excellence.
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KUŹNIAR, Zbigniew, and Artur FRONCZYK. "TERRORISM AS THREAT TO SECURITY OF CONTEMPORARY WORLD. SELECTED ASPECTS." Scientific Journal of the Military University of Land Forces 166, no. 4 (October 1, 2012): 31–38. http://dx.doi.org/10.5604/01.3001.0002.3521.
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The article includes various definitions of terrorism, and the motives and methods of operation in terrorism in a broad sense. The article describes secular and religious terrorism with its common features and differences. In the article terrorism is presented as currently the biggest threat to international security. The authors describe some methods of carrying out terrorist attacks in the world, particularly in the United States and Great Britain.
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Irwin, Lee. "Walking The Line: Pipe and Sweat Ceremonies in Prison." Nova Religio 9, no. 3 (February 1, 2006): 39–60. http://dx.doi.org/10.1525/nr.2006.9.3.039.
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ABSTRACT: This paper is an overview of the movement among Native American prisoners to have access to native religious practices, specifically pipe ceremonies, sweats, and prayer and drum sessions in prison. These practices form the basis of a new movement that supports a wide range of native spiritual traditions, organized around a few basic ceremonies now recognized as primary expressions of native religious identity. Since the early 1970s, this movement has fought for recognition in the prisons, in the courts, and in the popular press. I first review the history of the pipe movement through a survey of important legal cases. The second half of the paper covers the symbolic aspects of the pipe and sweat as they contribute to prisoner rehabilitation through the cultivation of a nativeformulated religious worldview. Also covered are the formation of various native societies for the purpose of providing spiritual advisers to prisons and the impact of this movement on the reservations. Rather than going to church, I attend a sweat lodge; rather than accepting bread and toast from the Holy Priest, I smoke a ceremonial pipe to come into Communion with the Great Spirit; and rather than kneeling with my hands placed together in prayer, I let sweetgrass be feathered over my entire being for spiritual cleansing and allow the smoke to carry my prayers into the heavens. I am a Mi'kmaq, and this is how we pray. (Noah Augustine)
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Zakariya, Zakariya, Kunto Inggit Gunawan, and Mataji Mataji. "PERANAN ASPEK KEBERSIHAN PRODUKSI DAN KEHALALAN DI USAHA MIKRO RAHAYU KOTA SUBARAYA." JPM17: Jurnal Pengabdian Masyarakat 4, no. 2 (October 8, 2019): 98–102. http://dx.doi.org/10.30996/jpm17.v4i2.2882.
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The micro business owner Rahayu with the mek "Pelita Hati" is located on Jl.PandugoVI / 7 Surabaya. This business was established since 2001 and is engaged in bakingbusiness. The produced types of cakes: nastar, syringe cake, peanut cake, cheese cake, chocolatecake, bowl cake, various types of bread and various kinds of pudding.The issue of Rahayu micro business includes:a. Production capacity has not fully met demand.b. Need to increase production capacity.Not able to make a business bookkeeping.c. Limited capital.d. Not yet have the ability to market online and have not fulfilled the administrativesystem.e. Need efficient business planning.The purpose of this activity is:a. To increase motivation, to be able to make clean and halal production.b. To improve the performance of Rahayu Surabaya micro business.The method of carrying out counseling and counseling material includes:a. The principle of cleanliness of production.b. Understanding the principles of sharia-based production cleanliness "i.c. Understand Japanese management principles in the cleanliness of production.d. Work hard.e. Religious spirit in language.Before the test was done, it was expected to occur:a. Increased understanding of hygiene aspects in carrying out production activities whichinclude: understanding aspects of work hygiene, compliance cleanliness, andcleanliness of the work environment.b. Improved Halal aspects which include: Halal use of raw materials for production, halalobtaining tools and their use, and not damaging the environment in production.Keyword: micro business - cleanliness production – halal production
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Ostrovskaya, Elena. "Internet Mediatization of Confession in the Orthodox Social Networking Sight vk.com." Logos et Praxis, no. 3 (December 2018): 45–58. http://dx.doi.org/10.15688/lp.jvolsu.2018.3.6.
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The mediatization of social reality, which confidently declared itself in the early 2000s, is clearly presented as a new digital dimension of religion. Religions of the historical heritage of Russia actively master modern media and digital space of the Internet, create their own media environment of religious network interactions and events, discourses concerning society. The mediatizationof religions has the effect of changing the communicative profile of religions, promoting their topics in a broad public discussion on a par with the political and economic agenda. Modern sociological analysis of religion as an integral part of society now involves the search for answers to the question about the correlation of offline measurements of religious interactions, organizations and communications with their online presentations. One of the actual directions of sociological research of the digital space of religious interaction and discourses was the concept of mediatization of religion, developed by the joint efforts of scientists of the international team "Scandinavian research network". In line with this concept, the author refers to the study of the communicative aspect of the confession of the Orthodox faithful in its offline-online dimensions. As a basic and minimal unit of religious participation, confession as an interaction presents aspects of affiliation, religious-worldview and activity involvement. Central to the consideration in this article is the problem of studying the formats of confession representation in a variety of communicative themes of the digital environment of Orthodox parishes. The study in its full volume was carried out in several stages in 2017– 2018 years. For two years the author has been conducting an offline structured observation of confession in the Orthodox churches of Ekaterinburg, processing and analysis of the results; consequently we carried out operationalization of observation units in relation to online communication confession, collected, processed and analyzedthe data. In 2018, the author undertook a study of media communication network vk.com communities of Ekaterinburg parishes, applying structured observation and qualitative content analysis. Using a continuous, multistage, quota sampling, the author has explored digital landscapes, and key communication subjects digital communication 22 vk.com communities of the parishes of Ekaterinburg. The results of our study are presented in detail and analyzed in the article.
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Goudriaan, Aza. "Athanasius in Reformed Protestantism: Some Aspects of Reception History (1527–1607)." Church History and Religious Culture 90, no. 2-3 (2010): 257–76. http://dx.doi.org/10.1163/18712411-0x542392.
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This article considers how Athanasius of Alexandria was read by Reformed Protestants of the early modern period. Attention is given to anthologies of patristic material, to John Calvin, Reiner Bachoff (Bachofius), and his Catechesis religionis christianae (1603), Abraham Scultetus’s Medulla theologiae patrum (1606), and Amandus Polanus of Polansdorf’s Symphonia catholica (1607, 1612). The latter three works provide evidence of a direct acquaintance with Athanasius’s writings. Though in comparison with other patristic quotations the Athanasian citations contained in them are in number rather limited, they do come from a broad range of Athanasius’s writings. The references are further not limited to Christology, but deal with a variety of themes relevant to Reformed theology.
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Sinani, Danijel. "Salvation and Eternal Life in an Alternative Religious Movement – The Raëlian Book of the Cloned." Issues in Ethnology and Anthropology 8, no. 1 (February 27, 2016): 173. http://dx.doi.org/10.21301/eap.v8i1.8.
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The paper examines the conceptualization of salvation and eternal life within the Raëlian movement. After a brief overview of this alternative religious movement, we will give an analysis of certain aspects of the movement’s religious teachings relevant for our paper. Based on a specific biblical exegesis and latter developments of the basic teachings, the founder of the movement and his disciples bring a wholly new interpretation of these, perhaps most important religious themes. By positioning intelligence and science into the focus of their eschatology, Raelians introduce the idea of cloning as a path to eternal life. However, even with the attempts made by the founder to represent the Raelian belief system as a total break from the “primitive” understanding and practices of religion, the holy texts of this movement do contain old religious ideas as well as other familiar mechanisms of engaging the religious commitment of its members.
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Fekete, Steven, and Jessica Knippel. "The Devil You Know: An Exploration of Virtual Religious Deconstruction Communities." Journal of Religion, Media and Digital Culture 9, no. 2 (October 23, 2020): 165–84. http://dx.doi.org/10.1163/21659214-bja10021.
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Abstract In a 2018 episode of the podcast The Airing of Grief, musician Derek Webb spoke with a caller about the fact that social media, live performances/events, and podcasts have become some of the few community spaces where religious and formerly religious people are able to deconstruct their faith experiences and process their doubts and questions. This observation began a research project regarding the question of community formation around religious deconstruction/reconstruction and its specific relation to social media spaces. As this research revealed, these deconstruction communities are safe spaces in which participants feel and experience radically open, loving, and supportive community (something that was promised or sought in previous religious spaces but rarely was experienced). The public and broad connecting aspects of social media and podcasts have allowed those who previously experienced deconstruction or doubts in isolation to find support and connections.
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Long, Jeffery. "Religious Experience, Hindu Pluralism, and Hope: Anubhava in the Tradition of Sri Ramakrishna." Religions 10, no. 3 (March 19, 2019): 210. http://dx.doi.org/10.3390/rel10030210.
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The pluralistic turn in modern Hindu thought corresponds with the rise of an emphasis on direct experience of divine realities in this tradition. Both pluralism and a focus on experience have precedents in premodern Hindu traditions, but have become especially prominent in modern Hinduism. The paradigmatic example in the modern period of a religious subject embarking upon a pluralistic quest for direct experience of ultimate reality as mediated through multiple religious traditions is the nineteenth century Bengali sage, Sri Ramakrishna Paramahansa (1836–1886), whose most famous disciple, Swami Vivekananda (1863–1902) played a prominent role in the promotion of the idea of Hinduism as largely defined by a religious pluralism paired with an emphasis on direct experience. The focus in the teachings of Sri Ramakrishna and Swami Vivekananda on Brahman as a universal reality available, at least in principle, to being experienced by anyone, and interpreted using the categories of the experiencing subject’s religion or culture, gives rise to a corresponding pluralism: a move towards seeing many religions and philosophies as conducive to the experience of a shared ultimate reality. This paper will analyze the theme of experience in the thought of these two figures, and other figures who are representative of this broad trend in modern Hindu thought, as well as in conversation with recent academic philosophers and theorists of religious experience, John Hick and William Alston. It will also argue that aspects of Hinduism, such as pluralism and an emphasis on direct experience, that are often termed as ‘Neo-Vedantic’ or ‘Neo-Hindu’ are not simply modern constructs, as these terms seem to suggest, but are reflective of much older trends in Hindu thought that become central themes in the thought of key Hindu figures in the modern period. Finally, it shall be argued that a pluralistic approach to the diversity of religions, and of worldviews more generally, is to be commended as an approach more conducive to human survival than the current global proliferation of ethno-nationalisms.
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Daniels, Timothy P. "New Faiths, Old Fears." American Journal of Islam and Society 23, no. 2 (April 1, 2006): 95–98. http://dx.doi.org/10.35632/ajis.v23i2.1623.
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Bruce Lawrence’s book, New Faiths, Old Fears: Muslims and Other AsianImmigrants in American Religious Life, seeks to remedy theoretical gaps bycorrecting the emphasis on East Asians within Asian-American studies andby describing Asian Americans in relation to other minorities and dominantAnglos within the prevailing ethno-racial system (p. xiv). As a religiousstudies scholar with “a lifelong engagement with Islam, and an exuberantattachment to South Asia” (p. 38), he discusses post-1965 immigration andunderscores its religious and cultural dimensions. The range of controversialtopics broached in this book promise to appeal to a broad readership.Topics covered include historical and politico-economic aspects of immigration, racial prejudice, cultural and religious fundamentalism, argumentsover multiculturalism, transnational identities, and media representations ofreligion. Consequently, New Faiths, Old Fears is highly significant forthose interested in religious studies, sociology, anthropology, history, andcultural studies – and especially for those interested in immigration andAsian Americans ...
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Russell-Wood, A. J. R. "The Expansion of Europe Revisited: The European Impact on World History and Global Interaction, 1450–1800." Itinerario 18, no. 1 (March 1994): 89–94. http://dx.doi.org/10.1017/s0165115300022336.
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The period from the fifteenth century to the end of the eighteenth century witnessed the creation, expansion, contraction, and fall of empires, enhanced and expanded communications, creation and growth – as measured by volume, range and intensity – of trading diasporas, diffusion of major religions far beyond their points of origin, intercontinental and transoceanic dissemination of flora and fauna, major movements – both coerced and voluntary – of population, growing technological sophistication, and advanced in humankind's knowledge of natural, earth, and planetary sciences. It also witnessed religious strife, conquest and war, decimation of populations through disease and hunger, and continued subjugation and oppression of groups of people. Taken by themselves, none of these aspects had been absent before this period and many had manifested themselves, albeit in vastly differing degrees of intensity on a very broad spectrum, on the major landmasses of the world.
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Jantzen, Grace M. "Christian Spirituality and Mysticism in the Encyclopedia of Religion." Religious Studies 24, no. 1 (March 1988): 57–64. http://dx.doi.org/10.1017/s0034412500001220.
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The great increase of interest in the study of spirituality and mysticism is reflected in the large number of articles that the Encyclopedia of Religion devotes to various aspects of this topic. As one would expect, there are long entries for ‘Mysticism’ and ‘Christian Spirituality’ and ‘Religious Experience’. In addition to these broad categories, attention is given to more specific aspects of spirituality such as ‘Asceticism’, ‘Silence’, ‘Prayer’, ‘Meditation’, and so on. This is complemented by entries on many of the spiritual giants of the Christian tradition, both ancient and modern. I shall begin by discussing these articles on individuals, and go on to examine the more general articles later in the review. I shall suggest that, despite many merits, both sorts of entry display an editorial policy about which serious questions must be raised.
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Strom, Sharon Hartman. "Spiritualist Angels, Masonic Stars, and the Douglass Temple of Universal Brotherhood." California History 95, no. 2 (2018): 2–26. http://dx.doi.org/10.1525/ch.2018.95.2.2.
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Between 1900 and 1930, Los Angeles attracted thousands of white and black migrants from the Midwest and the South. Many had attachments to Protestant churches. But they also arrived with commitments to Freemasonry, Spiritualism, and social reform causes. This paper argues that these religionists in Los Angeles covered a broad spectrum of faiths, including Free Thought, innovative versions of Protestantism, and Freemasonry, and that traditional accounts of religion in the city have ignored these aspects of religious life and civic engagement. As World War I ushered in conservatism in every aspect of public life, the Los Angeles Times, the City Council, and the Protestant churches combined in an effort to squash these challenges to orthodoxy. In profiling two prominent Spiritualists, African American George W. Shields and white midwesterner Cynthia Lisetta Vose, this article illustrates the wide ranging civil and religious engagement of two committed Spiritualists. By the end of the 1920s, the fragmentation of Los Angeles neighborhoods and the growing racism of the city had nearly destroyed what had been a vigorous religion and a thriving commitment to progressive reform. Segregated white women's clubs and Freemasonry organizations turned the worship of California into a replacement for older forms of religious practice and civic engagement.
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Balabeikina, O. A., A. A. Yankovskaia, and K. S. Gavrilova. "SUSTAINABLE DEVELOPMENT OF THE REGION: THE ROLE OF A RELIGIOUS INSTITUTION." Bulletin of Udmurt University. Series Economics and Law 31, no. 2 (April 20, 2021): 176–85. http://dx.doi.org/10.35634/2412-9593-2021-31-2-176-185.
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The presented work is aimed at identifying the specifics and significance of religious institutions in achieving sustainable development goals (SDGs) in a foreign region - England. Procedure and methods. The data were collected by analyzing the content of available online annual reports reflecting the most diverse aspects of the 41 dioceses of the State Christian Church of England activities and interviewing the leaders of separate dioceses. Results. The study allowed us to confirm active and diverse participation of the dioceses in the implementation of the sustainable development goals, among which the priority is given to environmental responsibility in broad sense and social activities of religious institutions meeting the needs of modern society. Practical significance. The example of effective implementation of the SDGs by the State Christian Church of England can be useful for domestic and foreign religious organizations, as well as for the leadership of Russian regions in developing effective cooperation between the State and the Church at the regional level.
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Rojaka, Darja, and Sigita Lesinskienė. "A survey of some aspects of birthday celebration." Acta medica Lituanica 25, no. 2 (August 30, 2018): 107–11. http://dx.doi.org/10.6001/actamedica.v25i2.3764.
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Background. The tradition of celebrating the day of birth of an individual is thought to have existed since the ancient times. Depending on the culture, religious beliefs, and the geographic location, occasions for ritual performance differ greatly. The aim of this pilot study was to investigate how students in Lithuania evaluate the importance of their birthday. Materials and methods. An “Invitation to Remember Your Birthday” questionnaire was created by the authors to collect the responses for evaluation. The questionnaire consisted of 15 questions divided into four parts. It assessed how and what the respondents felt on their annual birthday, about the organization of the celebration, gift-receiving, and the value of the ritual. Results. A total of 309 medical students of Vilnius University completed the survey (n = 146 year 4, n = 163 year 5). The results suggested that the birthday is an important individual occasion, which students tend to celebrate annually. The respondents tend to feel better and more loved on the day of their birthday. Conclusions. Birthday is seen as an opportunity to spend time with friends and family, have a break from daily responsibilities, and receive attention from people around them. Birthday celebration of medical students is affected by their social and cultural context. The findings of this study may be relevant for future studies when searching for ageand culture-appropriate ways to use birthday celebration as possible means of improving mental health. The current data can be used for longitudinal and cross-cultural comparisons.
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Heady Faulstick, Chene. "“Earth has clear call of daily bells”: Nature’s Apocalyptic Liturgy in Christina Rossetti’s Verses." Religion and the Arts 15, no. 1-2 (2011): 172–71. http://dx.doi.org/10.1163/156852911x547510.
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AbstractThis essay reconsiders Charles Ryder’s religious conversion in Brideshead Revisited in terms of a primarily emotional conversion. When reading the novel as a pilgrimage to passion, readers can see in Charles a legitimate, convincing emotional conversion, which should—when emphasizing traditional Catholic ideals—ultimately also be understood as a religious conversion. Charles’s emotional interaction with Catholicism includes his intimate, formative relationship with the Catholic Flyte family, especially Sebastian, and aspects of his career as a Baroque artist, as Baroque art is often identified with Catholicism. It also includes Charles’s disenchantment with both the soullessness of war, which drains its participants of any emotional experience, and the modern world, which lacks connection to depth and tradition. Finally, the emotive power of his inadvertent pilgrimage to Brideshead also connects Charles to Catholicism as the house facilitates Charles’s memories of his religious experience at Lord Marchmain’s deathbed, his artistic conversion to Baroque art, and his passionate friendship with Sebastian. Such a broad definition of Catholicism calls for an expansive understanding of religion, but it is this kind of a religious understanding that Brideshead Revisited recommends.
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Stephens, Darryl W. "Bearing Witness as Social Action: Religious Ethics and Trauma-Informed Response." Trauma Care 1, no. 1 (June 18, 2021): 49–63. http://dx.doi.org/10.3390/traumacare1010005.
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Written from a standpoint of religious ethics, this article interprets the work of trauma response and recovery in transcendent and moral terms not always apparent to the practitioner or institution. This article provides a broad understanding of spirituality, transcendence, and faith as these concepts relate to Judith Herman’s stages of trauma healing and the characteristics of trauma-informed response articulated by the Substance Abuse and Mental Health Services Administration. These features are then mapped onto specific modes of transcendence and moral themes identifiable in a wide range of religious traditions. The connective framework for this mapping is provided by utilizing the concept “bearing witness,” as synthesized from a wide range of disciplinary perspectives, to describe the work of trauma-informed response. This article concludes by recognizing bearing witness as a form of social action, a moral response with implied if not explicit religious dimensions and spiritual implications, for which an understanding of religious ethics is a helpful ally. Thus, this article concludes that religious ethics can be a valuable resource and partner in addressing the personal, systemic, and political aspects of trauma response and recovery, enabling attention to spiritual well-being of both the trauma survivor and the one responding to the survivor.
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Gowler, Steve. "No Second-hand Religion: Thomas Erskine's Critique of Religious Authorities." Church History 54, no. 2 (June 1985): 202–14. http://dx.doi.org/10.2307/3167236.
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After practicing law in Edinburgh for six years, Thomas Erskine (1788–1870) inherited the estate of Linlathen upon the death of his brother, James. Thereby freed to devote his time to theological reflection and writing, he wrote five books between 1820 and 1837 which stated opinions sharply at odds with the prevailing religious positions of early nineteenth-century British thinkers. In his first book,Remarks on the Internal Evidence for the Truth of Revealed Religion, he maintained that the surest sign of Christianity's truth is not to be found in the traditional evidential sources–miracles, fulfilled prophecies, the veracity of the apostles, and so on–but in the intimate relation, or “fittingness,” which inheres between the mode of being recommended in the Bible and the moral, physical, and mental constitution of human beings. This emphasis on the internal and subjective aspects of religious experience characterizes all of Erskine's works and places him, along with Samuel Taylor Coleridge, at the forefront of a new way of theologizing in Britain which was to come to fruition in the so-called “Broad Church.” Erskine represents an indigenous British “turn to the subject” antedating the widespread appropriation of continental thought by English and Scottish theologians.
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Almazova, Leila. "Незатихающие споры вокруг феномена татарского джадидизма." Islamology 10, no. 2 (December 31, 2020): 180. http://dx.doi.org/10.24848/islmlg.10.2.11.
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For over 50 years, there has been a debate among scholars on the issue of “Jadidism”. Some have tended to view this phenomenon as a broad social movement to reform a wide variety of aspects of the Muslim society, from religion, education, and art to nation-building and politics. Some equated Jadidism with religious reform, while others suggested separating Jadidism – understood as a reform of the education system – from activities in other social spheres. At the roundtable “The Phenomenon of Jadidism: Domestic and Foreign Interpretations in the 21st Century” held at the Kazan Federal University, the following range of issues were discussed: defining of the concept of “Jadidism”; the main representatives of this movement; and the relationship between Jadidism and religious reform.
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Kyrychenko, Yuriy, and Hanna Davlyetova. "Theoretical-legal aspects of constitutional regulation of the right to freedom of opinion and religion in Ukraine and the countries of continental Europe." Naukovyy Visnyk Dnipropetrovs'kogo Derzhavnogo Universytetu Vnutrishnikh Sprav 2, no. 2 (June 3, 2020): 15–20. http://dx.doi.org/10.31733/2078-3566-2020-2-15-20.
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The article explores the constitutional practice of normative regulation of the right to freedom of thought and religion, enshrined in Art. 35 of the Constitution of Ukraine and in similar norms of the constitutions of the states of continental Europe. The necessity to state the stated norm in the new version is substantiated. It is determined that the right to freedom of worldview and religion, which is enshrined in Art. 35 of the Constitution of Ukraine, relates to civil rights of man and citizen and consists of three basic elements: freedom of thought, freedom of conscience and freedom of religion. This right includes the freedom to profess any religion or not to practice any religion, to freely send religious cults and rituals, as well as to conduct religious activities. It is noted that in the states of continental Europe the constitutional and legal regulation of the right to freedom of opinion and religion is implemented differently. Thus, in the constitutions of Andorra, Bulgaria, Bosnia and Herzegovina, Armenia, Georgia, Estonia, Lithuania, Macedonia, Romania, San Ma-rino, Serbia, Czech Republic and Montenegro, the analyzed law is enshrined along with other human rights. In other constitutions of European states, the law under study is formulated in a separate article. It is stated that the constitutions of European states use unequal verbal designations of this right. In particular, such terminological expressions as "freedom of conscience and religion", "freedom of cults", "freedom of conscience, religion and other beliefs", "freedom of conscience and religion", "freedom of conscience", "freedom of religion and worship", " freedom of religion ”,“ freedom of choice of religion ”,“ freedom of conscience, religion and worship ”,“ freedom of religion and conscience ”,“ freedom of religious beliefs ”, which differ but have much in common. The expediency of deleting the term “freedom of world outlook” from Part 1 of Art. 35 of the Constitution of Ukraine and the consolidation of the term "freedom of conscience", which in its content, first, covers a broad sphere of spiritual, world-view of human being, and second, acts as the freedom of choice and assertion of the individual in the system of religious coordinates. It is proposed taking into account the European experience of constitutional and legal regulation of the right to freedom of opinion and religion of the provision of Art. 35 of the Constitution of Ukraine shall be read as follows: “Everyone has the right to freedom of conscience and religion. This right includes the freedom to profess any religion or not to practice any religion, to freely send religious or ritual rites alone or collec-tively, to conduct religious activities. The exercise of this right may be restricted by law only in the interests of public order, the health and morals of the population, or the protection of the rights and freedoms of others. Churches and religious organizations in Ukraine are separated from the state and the state education system from the church. No religion can be recognized as binding by the state. Churches and religious organizations are equal before the law. It is forbidden to compel a person to choose and profess any religion or belief, to participate in re-ligious and ritual ceremonies or activities of a religious organization and to receive religious education.”
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Yilmaz, Ihsan, and Nicholas Morieson. "A Systematic Literature Review of Populism, Religion and Emotions." Religions 12, no. 4 (April 14, 2021): 272. http://dx.doi.org/10.3390/rel12040272.
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This paper examines the existing literature on the relationship between religion and populism, and is intended as a starting point for further examination of the relationships between populism, religion, and emotions. This paper systematically reviews the various aspects of the populist phenomenon. After a discussion on different definitions of populism, this paper looks at how the literature discusses the causes of populism, mainly socio-economic factors and emotive factors. Then it discusses how religion and populism interact and can be divided in two broad categories of religious populism and identitarian populism. While, on the surface, the two share similarities, this paper reviews populist manifestations across the world to draw the distinct features between the two forms. Lastly, while pointing out the salient features of religious populism and identitarian populism, this study points out gaps in the research on the relationship between religious populism and other phenomena such as transnational populism, the psychology of populism, the role of emotions in creating support for populism, and populism in Western and non-Western contexts for future areas of research in the field.
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PUYDA, ROMAN. "THE STRUGGLE OF THE SOVIET AUTHORITY AGAINST THE «REMNANTS OF UNIAT» IN THE UKRAINIAN SSR AT THE BREAK OF THE 1970s – 1980s." Skhid 2, no. 2 (September 15, 2021): 31–36. http://dx.doi.org/10.21847/1728-9343.2021.2(2).239428.
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The key methods of the Ukrainian SSR party authorities to counter the attempts of reviving the Ukrainian Greek Catholic Church in the western Ukrainian regions at the break of the 80s-90s of the XX century were considered. It was noted that in the late 1970s in this region, particularly in Galicia, Greek-Catholic believers and the clergy measurably intensified their activity, which was evident mainly in houses of worship attendance, traditional rites observance, letters issued to the Council for Religious Affairs of the Soviet Union Ministers with the requirement to register religious communities, clandestine ordination of the clergy, etc. It was stated that in order to counter the religious influence intensification of the Russian Orthodox Church on the population, as well as to prevent negative anti-social manifestations of «remnants of Uniat», local Communist Party committees and Soviet authorities carried out a number of propaganda and mass political events to expose anti-Soviet religious ideology, in particular, «the reactionary role of the Uniat Church in the history of the Ukrainian people». It was noted that the Communist Party of Ukraine took concrete measures to step up anti-religious propaganda in Western Ukrainian regions, as well as to promote the advantages of the Soviet mode of life. It was alleged that the activities of Greek Ca¬tholic believers were discussed at the Council for Religious Affairs of the Soviet Union Ministers sessions of the Ukrainian SSR in the regions of Western Ukraine, party rallies at different levels, meetings of the ideological activists of the regions, seminars of cultural and educational wor¬kers, district and regional atheist conferences. It was noted that the Communist Party of Ukraine paid considerable attention to the media, which should have covered the historical aspects of the «anti-popular backbone of Uniat Church».
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Kindt, Julia. "Personal religion: a productive category for the study of ancient Greek religion?" Journal of Hellenic Studies 135 (2015): 35–50. http://dx.doi.org/10.1017/s0075426915000051.
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Abstract:This article investigates the scope and meaning of ancient Greek personal religion as an additional dimension - besides official (polis) religion - in which the ancient Greek religious experience articulates itself. I show how ‘personal religion’ is a rather broad and amorphous scholarly category for a number of religious beliefs and practices that, in reflecting individual engagement with the supernatural, do not fit into our conception of polis religion. At the same time, I argue that personal religion should not be seen simply as that which is not official Greek religion. Nor is personal religion simply ‘private’ religion, oikos religion or the religion of those who had no voice in the sphere of politics (metics, women). Rather, ‘personal religion’ combines aspects of public and private. It is a productive category of scholarly research insofar as it helps us to appreciate the whole spectrum of ways individuals in the ancient Greek city received and (if necessary) altered culturally given religious beliefs and practices. Indeed, the examples discussed in this paper reveal a very Greek conversation about the question of what should count as a religious sign and who was to determine its meaning.
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Pardo Prieto, Paulino César. "Cuarenta aniversario de los acuerdos con la Iglesia católica = Fortieth anniversary of the Catholic Church agreements." Revista Jurídica de la Universidad de León, no. 6 (December 20, 2019): 75. http://dx.doi.org/10.18002/rjule.v0i6.6080.
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<p>Pasados cuarenta años desde que fuera completado el sistema concordatario español, el artículo propone una amplia reflexión sobre la vigencia de estas normas cuya razón de ser radica en facilitar el ejercicio del derecho de libertad religiosa de los creyentes católicos. Después del detenido estudio de aquellos aspectos concordados que han provocado un mayor debate doctrinal y jurisprudencial, el autor concluye que los acuerdos no han servido en absoluto a dicho objetivo.</p><p align="left">After forty years since the Spanish concordat system was completed, the article proposes a broad reflection on the validity of these norms whose raison d'être is to facilitate the exercise of religious freedom of Catholic believers. After careful study of those aspects that have caused a greater doctrinal and jurisprudential debate, the author concludes that the agreements have not served this objective at all.</p>
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Morris, Leslie A. "Reading the Bible in a Javanese Village." Journal of Southeast Asian Studies 27, no. 2 (September 1996): 374–86. http://dx.doi.org/10.1017/s0022463400021111.
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Reading the Bible is the principal religious practice of many Javanese Protestants. It is here compared to Javanese interpretive approaches to other texts, such as the Qur'an, magical formulae, and schoolbooks. While many aspects of the format of the village Bible study group constitute a break with conventional Javanese interpretive practices, the interpretive discourse of a Bible study meeting is still constrained by long-standing status and gender distinctions. Nevertheless, the innovative format of Bible study opens some room for interpretations that undercut more authoritative and conservative readings.
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Barua, Ankur. "Revisiting the Gandhi–Ambedkar Debates over ‘Caste’: The Multiple Resonances of Varņa." Journal of Human Values 25, no. 1 (December 6, 2018): 25–40. http://dx.doi.org/10.1177/0971685818805328.
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While Gandhi and Ambedkar hold similar standpoints on the relation between religious orderings of the world and shapes of social existence, they sharply diverge, on certain occasions, regarding the question of what the crucial terms ‘caste’ and varņa refer to, so that they often seem to be talking past each other. Gandhi sought to cut through various traditional forms of Hindu socio-religious practices and develop a Hinduism which is grounded in the values of universal peace, love and benevolence. Ambedkar too rejected aspects of familiar historical varieties of Buddhism and configured a new vehicle whose goals were to be more specifically material than spiritual. However, while both Gandhi and Ambedkar thus sought to uncover the revitalizing impulses of religious ideals, they operated with different imaginations of the type of polity that would emerge from this social reconstruction. For Gandhi, the reinvigorated socio-religious whole would be structured by an ideal notion of varņa in which there would be no enmity among the interdependent units. For Ambedkar, in contrast, the vocabulary of varņa was irredeemably corrupted through its enmeshment in millennia-old structures of hierarchy, so that its employment would not generate sufficient momentum to break through entrenched systems of oppression.
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Surbhi and Sarita Anand. "Notes From the Field: Using Grassroots Comics to Break the Silence on Menstruation." Indian Journal of Gender Studies 26, no. 1-2 (February 2019): 171–82. http://dx.doi.org/10.1177/0971521518811175.
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Attaining safe menstrual health has been a challenge in India due to inadequate sanitation infrastructure, inaccessible or unaffordable hygiene products and lack of awareness. This has been further blindsided by myths and misconceptions on religious and cultural grounds. This article is based on a participatory workshop on menstrual hygiene management held with 23 adolescent girls, who were purposively selected from the village Kadampur, in Tilonia District, Rajasthan, a village close to the sanitary napkin production unit of the Barefoot College. 1 The workshop used the concept of grassroots comics to break the silence on menstruation. Girls shared their own experiences of menstruation through comics and used it as an opportunity to ask questions about this biological process, discuss social taboos and learn about menstrual hygiene. A significant increase in knowledge on various aspects of menstruation and menstrual hygiene was observed.
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Moore, Susan Hardman. "For the mind's eye only: puritans, images and ‘the golden mines of Scripture’." Scottish Journal of Theology 59, no. 3 (July 25, 2006): 281–96. http://dx.doi.org/10.1017/s0036930606002274.
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Seventeenth-century puritans had the habit of speaking visually, talking pictures. Sermons and tracts from the English-speaking Reformed tradition made lavish use of vivid verbal images drawn from the Bible. Yet zealous Protestants wanted to strip images out of churches and books – and, some would say, even from the mind – in an ‘inner iconoclasm’ to match the outer. So why fill the mind's eye with pictures?It is often thought that Protestantism, particularly of the Reformed variety, saw a decisive shift from the visual to the verbal. However, the move was by no means a clean break. Visual elements survived aplenty, though often transposed into new forms. The complexity of these changes has been well recognised by recent scholars, but the focus has been more on outward and material aspects of Protestant culture than on words (or, more accurately, the Word) as image-makers for the mind.To understand the drive for verbal imaging in puritanism with more precision, this paper considers the experience of readers in a culture where print was new; aspects of Reformed theology that paved the way, in particular the stress on the unity of scripture that promoted interest in typology; the boost that new printed aids to Bible study – specifically, concordances – gave to drawing ‘mental pictures’ from scripture; and the relation of all this to making the Bible both easy to handle and memorable, which was a key element in the strategy to drive the Protestant message into the hearts and minds of the people.
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Cevik, Neslihan. "The Muslimist Self and Fashion: Implications for Politics and Markets." Numen 66, no. 4 (June 18, 2019): 422–48. http://dx.doi.org/10.1163/15685276-12341547.
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AbstractThis article introduces the rise of a new religious expression, Muslimism, in Turkey at the turn of the 21st century. I identify Muslimism as a prominent example of a new global category of religion, New Religious Orthodoxies (NRO). Muslimism and NROs neither reject nor submit to global modernity but engage aspects of it using religious categories. I then link Muslimism and NROs to the broader discussions on Muslim subjectivity formation, looking at Islamic fashion and how Muslimists respond to global modernity and its imaginaries, practices, and institutions. My empirical findings show that, historically, Islamic fashion has functioned as a site of hybridity, allowing pious Muslim females to resist binary patterns of identity, public space, and everyday activities, to challenge authoritarian formulations of religious community and redefine the (female) self as a legitimate moral and cultural agent by tapping into key Islamic notions. These findings have broad implications. Theoretically, they show that even in an area such as Islamic fashion, reduced by many as an oxymoron created by market forces, Muslim subjectivity formation goes beyond the choices of rejection of modernity or assimilation of Islam. Mapping these possibilities reveals greater insights into how religious groups engage modernity while remaining within the limits of orthodoxy, as well as their potent agency in challenging existing sources of self-formation and collective identity. Regarding policy, Muslimism illustrates a third way between fundamentalism and aggressive secularism that can negotiate tensions between religious orthodoxy and individual rights, the secular state and moral freedoms, and the West and Islam.
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Telaumbanua, Augusni Hanna Niwati. "PERAN GURU PENDIDIKAN AGAMA KRISTEN DALAM MEMBENTUK KARAKTER SISWA DI ERA INDUSTRI 4.0." INSTITUTIO:JURNAL PENDIDIKAN AGAMA KRISTEN 6, no. 2 (December 28, 2020): 45–62. http://dx.doi.org/10.51689/it.v6i2.243.
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Abstract: In this paper the authors reveal the role of Christian Religious Education in shaping the character of students in the era of the industrial revolution 4.0, becoming a new "world" for human life that has a broad impact on the structure of human life, including Christian education. By looking back at the role of Christian Religious Education, this paper emphasizes that Christian Religious Education is a forum for the formation and nurturing of student character so that one day they can become individuals with Christian character who can voice God's truth amid various problems faced. Besides, this also shows part of the role of Christian Religious Education in supporting the transformation of the character of the nation's children. Teachers have a major role in education which influences through teaching and modeling. The teacher's responsibility is to help students develop their potential to the fullest. The potential of students that must be developed does not only concern intelligence and skills but also all aspects of personality. Teachers are not only required to have an understanding or ability in the field of learning and learning but also in motivating students. Christian Religious Education Teachers (PAK) play a role in teaching spiritual values and motivating their students. PAK teachers must understand the concepts of motivation so that they can function as facilitators for the development of students, both in terms of intellectual, emotional, social, and mental-spiritual aspects.Keywords : Role, Student Character, Industrial Era 4.0
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Wastiau, Boris. "Art et Guerison: Les Rites de Possession Mahamba Lies a La Fecondite Chez Les Luv Ale Dezambie." Afrika Focus 14, no. 1 (February 11, 1998): 99–115. http://dx.doi.org/10.1163/2031356x-01401011.
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Art and Healing: The Rituals of Possession Mahamba Related to Fertility Among the Luvale of Zambia This paper deals with a number of symbolic practices and art forms that have developed within rituals of possession known as mahamba in the upper Zambezi and Kasai area. I refer mostly to the Luvale of Zambia, among whom there are numerous mahamba, variously related to serious illness, sterility, madness, failure, social alienation or other ills. Presenting alternatively aspects of ad hoc therapeutic rituals, and “social drama, to borrow V. Turner’s expression”, or of religious cults, they are performed by both men and women. Mahamba can lead to initiation into a professional cast or simply serve to restore a possessed patient's physical health or social status. As rituals that are both 'religious' and 'therapeutic', they must be considered within the broad context of cosmology and medical knowledge. Here I will discuss the transforming role of certain artefacts and performances in mahamba rituals that aim at restoring female fertility.
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Leavitt, Frank J. "Educating Nurses for Their Future Role in Bioethics." Nursing Ethics 3, no. 1 (March 1996): 39–52. http://dx.doi.org/10.1177/096973309600300106.
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The emerging new multidisciplinary and crosscultural field of bioethics will require sen sitive, open-minded professionals to take the lead in hospital ethics, in genetic coun selling, and in the teaching of bioethics to students in nursing, medicine and the basic sciences. Nurses with ward experience who return to university to gain an MA or PhD in bioethics are eminently suited for this leadership role, for they may be more likely than physicians to study for a liberal education to supplement their professional know ledge ; their first-hand experience in nursing is an antidote to the pointless subtleties into which philosophical ethics so often degenerates. When teaching ethics to nurses one must remember that, while some will simply use this knowledge in their own clinical work, others will go on to be teachers and researchers in bioethics. Their training must therefore be broad and interdisciplinary, including real substantive philosophy (as opposed to philosophical ethics), as well as mystical bioethics, religious law, ethics of genetic counselling, clinical approaches to ethical pseudo prob lems, research skills, etc.
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Cherenkov, Mychailo. "European and Ukrainian Reformation as History and Project: Dragoman Studies." Ukrainian Religious Studies, no. 43 (June 19, 2007): 148–54. http://dx.doi.org/10.32420/2007.43.1880.
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The European vector of development of modern Ukraine requires a new reconstruction of national history, which in turn makes it possible to make sure: this choice is not a conjuncture, but a completely natural, historically justified, nationally conscious one. Of course, in such a thematization, the question of the European fate of Ukraine coincides not only with political, but also with social, cultural, historical, religious and other aspects of research. It was in such a broad context that Mikhail Drahomanov, the first “Ukrainian European”, thought. However, unlike modern reform theorists of the Soviet school, he considered spiritual and moral-ethical factors to be the most significant.
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Yamin, Ade, Irwan Abdullah, Achmad Nurmandi, Hasse Jubba, and Zuli Qodir. "Being Minority in Papua: Religious and Political Identity Struggle of the Dani Muslims." Al-Albab 1, no. 1 (June 27, 2019): 101. http://dx.doi.org/10.24260/alalbab.v1i1.1362.
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The issue of religious and political identity of the Dani Muslims in Papua has been associated to social construction of the ethnic and religious aspects as the basis of political policies by the local government. The local government present in the form of Undang-Undang Otonomi Khusus Papua (UU OTSUS Papua) or the Law Number 21 of 2001 concerning Special Autonomy for Papua has been understood to become one of the keys playing roles in constructing the identity of people in modern Papua. This work attempts to review the process of becoming minority of the Dani Muslims within the context of the Papua society. They live in the central mountains with limited infrastructure and access to modern life. The work suggests that the Dani Muslim has become minority in terms of political representation as well as religious identity due to three conditions. First, the practice and implementation of the Law Number 21 of 2001 concerning Special Autonomy for Papua has significantly influenced the live of the Dani Muslims with regards to their political representation as well as religious identity. Second, they embrace Islam as a way of life and have to deal with the cultural conditions of the Dani community in general that are very consistent in maintaining their local tradition. Third, the domination of religious symbols used in public spaces has been found to have much influence to the identity of minority groups. The Christian Papuans later made further claims of Papua as the Land of Christ has had a broad impact not only on the access to public services for the Dani Muslims but has also presented them with new pressure and marginalized in terms of political position and religious group existence.
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Yamin, Ade, Irwan Abdullah, Achmad Nurmandi, Hasse Jubba, and Zuli Qodir. "Being Minority in Papua: Religious and Political Identity Struggle of the Dani Muslims." Al-Albab 8, no. 1 (June 27, 2019): 101. http://dx.doi.org/10.24260/alalbab.v8i1.1362.
Full textAbstract:
The issue of religious and political identity of the Dani Muslims in Papua has been associated to social construction of the ethnic and religious aspects as the basis of political policies by the local government. The local government present in the form of Undang-Undang Otonomi Khusus Papua (UU OTSUS Papua) or the Law Number 21 of 2001 concerning Special Autonomy for Papua has been understood to become one of the keys playing roles in constructing the identity of people in modern Papua. This work attempts to review the process of becoming minority of the Dani Muslims within the context of the Papua society. They live in the central mountains with limited infrastructure and access to modern life. The work suggests that the Dani Muslim has become minority in terms of political representation as well as religious identity due to three conditions. First, the practice and implementation of the Law Number 21 of 2001 concerning Special Autonomy for Papua has significantly influenced the live of the Dani Muslims with regards to their political representation as well as religious identity. Second, they embrace Islam as a way of life and have to deal with the cultural conditions of the Dani community in general that are very consistent in maintaining their local tradition. Third, the domination of religious symbols used in public spaces has been found to have much influence to the identity of minority groups. The Christian Papuans later made further claims of Papua as the Land of Christ has had a broad impact not only on the access to public services for the Dani Muslims but has also presented them with new pressure and marginalized in terms of political position and religious group existence.
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Taqiyuddin, Muhammad. "Tradisi Intelektual Fardhu Ain dan Fardhu Kifayah Pesantren dalam Menanggulangi Terorisme." Jurnal Penelitian Pendidikan Islam 9, no. 1 (July 16, 2021): 1. http://dx.doi.org/10.36667/jppi.v9i1.543.
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Most people believe that religion and ideology contribute to the spread of terrorism. Thus, it can be seen from the method of text interpretation and the implementation of over-textual and rigid interpretations in religious studies that are very instant and indoctrinal; which resulted in the spread of 'radicalism'. This aspect forgets the essence of Islamic education which emphasizes tolerance, courtesy, and love for peace. Conversely, Islamic studies that are too contextual, will eliminate the epistemological footing; that is, their identity and essence, because they merely follow all the social changes that continue to occur without regard to the wisdom and wisdom of local wisdom. Thus, the search for knowledge is no longer sacred and then encourages the loss of etiquette (loss of adab). Therefore, conceptual efforts in Islamic education need to be carried out appropriately. This qualitative model study seeks to collect fragments and data from various studies based on Islamic turots on the fardhu ‘ain and fardhu kifayah models and their relevance in various contexts of Islamic studies such as integrative aspects between religious science and social science and contemporary technology. Through content analysis, thematic analysis as well as critical discourse analysis. This study concludes that the scientific equilibrium based on fardhu ‘ain and fardhu kifayah has proven to make Islamic insights and discourse broad and flexible, so as to give birth to attitudes that both physically and spiritually represent the essence of Islamic teachings themselves.
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Bagdoev, Aleksandr, and Liana Khalatyan. "The Unity Of Personality Ideas Of Kant, Hegel, Nitshe, Vaintsvaig, Plato, David The Invicible And Garegin I, Benedict Xvi." WISDOM 2, no. 5 (December 1, 2015): 74. http://dx.doi.org/10.24234/wisdom.v2i5.38.
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In the present paper theories of creative personality are considered, developed by great philosophers, social psychologists, humanists, and also by representatives of religious confessions. On base of known triad of Hegel about subjective, objective and absolute spirit is done relative gradation of personality, which is containing in each man: ‘Empiric’, ‘Social’ and ‘Super empiric’ man or simply creative subject in all aspects. All this is related also to gradation of whole peoples and states. On this base it is shown complete coincidence of, on first sight contrary theories of personality. It is shown, that often first and second types of man demonstratively break laws of mentioned categories, pursuing in their actions, unnecessary for nobody momentary benefits and ‘victories’. As it was mentioned by Pope Benedict, the rescue of the Mankind is in the rapprochement and in community of all religions in general for all these doctrines, the creation of an image of the pure high strong personality. There aren’t any differences between these doctrines.The analysis of many contemporary problems in psychology and ethics of individuals and nations in terms of priority common to all approaches to relationships of modern conditions of the individual and society, of all countries and peoples are given.
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Heather, Noel. "‘A UK Sociolinguistic Perspective: Gene, Jeffrey and Evangelical ‘Broad Inclusioní Intersubjectivity’." Sociological Research Online 9, no. 1 (February 2004): 68–75. http://dx.doi.org/10.5153/sro.897.
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Critical sociolinguistics (conceived as Critical Discourse Analysis: CDA), which has a focus on inclusive and exclusive language within social practice, can be used to shed light on underlying aspects of recent debates about the appointment of homosexual bishops in the UK and USA. One strand of the CDA approach is to examine the social cognitions implicit in the behaviours of communities. In the case of the religious communities involved here, a basic feature of their differences lies in their use of contrasting socio-theological, mentally-encoded schemata: the Evangelical, group-focused, strong commitment frame (SCF) contrasts sharply with the more liberally-inclined, more ‘individual-respecting’, social normalcy frame (SNF). One of the consequences of this is that Evangelicals appear to enjoy a particularly strong sense of ëmental bonding of outlookí, intersubjectivity, in which a high focus on group objectives and social outlooks is closely allied to their traditional beliefs. And although Evangelical, ‘group- thought’ intersubjectivity may aid mental resistance to change on some social issues (eg homosexual bishops), it may however also help maintain ‘broad inclusion’ in terms of social marginalisation of normally more common, but perhaps less ‘culturally visible’ kinds (eg the single and elderly).
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Heather, Noel. "‘A UK Sociolinguistic Perspective: Gene, Jeffrey and Evangelical ‘Broad Inclusion’ Intersubjectivity’." Sociological Research Online 9, no. 1 (February 2004): 65–67. http://dx.doi.org/10.1177/136078040400900108.
Full textAbstract:
Critical sociolinguistics (conceived as Critical Discourse Analysis: CDA), which has a focus on inclusive and exclusive language within social practice, can be used to shed light on underlying aspects of recent debates about the appointment of homosexual bishops in the UK and USA. One strand of the CDA approach is to examine the social cognitions implicit in the behaviours of communities. In the case of the religious communities involved here, a basic feature of their differences lies in their use of contrasting socio-theological, mentally-encoded schemata: the Evangelical, group-focused, strong commitment frame (SCF) contrasts sharply with the more liberally-inclined, more ‘individual-respecting’, social normalcy frame (SNF). One of the consequences of this is that Evangelicals appear to enjoy a particularly strong sense of ‘mental bonding of outlook’, intersubjectivity, in which a high focus on group objectives and social outlooks is closely allied to their traditional beliefs. And although Evangelical, ‘group- thought’ intersubjectivity may aid mental resistance to change on some social issues (eg homosexual bishops), it may however also help maintain ‘broad inclusion’ in terms of social marginalisation of normally more common, but perhaps less ‘culturally visible’ kinds (eg the single and elderly).
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Campos, Zuleica Dantas Pereira. "EUGENISTAS E CULTURALISTAS NO ESTUDO DAS RELIGIÕES AFRO-BRASILEIRAS EM PERNAMBUCO / EUGENISTS AND CULTURALISTS IN THE STUDY OF AFRO-BRAZILIAN RELIGIONS IN PERNAMBUCO." PARALELLUS Revista de Estudos de Religião - UNICAP 8, no. 17 (December 22, 2017): 153. http://dx.doi.org/10.25247/paralellus.2017.v8n17.p153-171.
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Nosso trabalho tem como proposta problematizar o pensamento dos intelectuais que pensaram as religiões afro-brasileiras em Pernambuco na primeira metade do século XX. Dessa forma analisaremos o que fez as religiões de origem africana serem alvo de diferentes formas de relações, com os intelectuais, e que tipos de práticas e de saberes instituídos foram apropriados e reinterpretados por esses grupos religiosos no sentido de vencer resistências e fazer circular suas “práticas”. Os intelectuais são analisados através de duas vertentes: a primeira, formada por médicos psiquiatras que concebiam a questão do negro utilizando-se do aporte teórico eugenista; e a segunda, constituída por sociólogos, jornalistas, romancistas, antropólogos, entre outros, que pensaram essa problemática, numa perspectiva que tentava romper com a construção teórica, trocando o conceito de “raça” pelo de “cultura”.Palavras chave: intelectuais, religiões afro-brasileiras, teorias, história da psiquiatriaAbstractOur work has as proposal to problematize the thoughts of the intellectuals that scrutinized Afro-Brazilian religions in Pernambuco on the first half of the twentieth century. Henceforth we will analyze what made religions of African origin the target of different forms of relations with the intellectuals and what kinds of practices and knowledges were appropriated and reinterpreted by these religious groups in order to overcome resistance and circulate their " Practices. " The intellectuals are analyzed through two aspects: the first, formed by psychiatrists who conceived the question of black people using the eugenist theoretical contribution; and the second, made up of sociologists, journalists, novelists, anthropologists, among others, who thought of this problem, in a perspective that tried to break with the theoretical construction, changing the concept of "race" to "culture".Keywords: Intellectuals, Afro-Brazilian religions, theories, history of psychiatry
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Geertz, Armin W., and Laura Feldt. "Religion og medier i et religionsvidenskabeligt perspektiv." Religionsvidenskabeligt Tidsskrift, no. 70 (May 18, 2020): 6–37. http://dx.doi.org/10.7146/rt.v0i70.120397.
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ENGLISH ABSTRACT: The religion and media field has grown strongly as an academic subject in recent years, especially regarding studies of religion in contemporary mass media, TV, film, internet, social media etc., and in relation to popular culture. Scholars of religion have also begun to pay attention to the important role that media, mediation, and mediatization have played in the history of religions. It is this growing awareness that we wish to examine here. Our focus is not intended to signal the abandonment of interest in contemporary religion, media and popular culture; rather we wish to place this development in the deep and broad perspective of the study of religion. Media, mediation, and the more recent phenomenon of mediatization, are processes that are inseparable from the ways in which religion functions and is passed on from generation to generation. Thus, from a general study of religion perspective, we promote the argument that media and mediation processes are central aspects of how all religions function because all communication, including religious communication, can be seen as mediated. In this article, we reflect on and discuss the roles that media have played in the deep history of religions and continue to play in the present by bringing religion and media studies in conversation with cultural evolution and cognitive perspectives.
DANSK RESUMÉ: Religion og medier er blomstret stærkt op som emnefelt i de seneste år, særligt med fokus på religion i samtidens massemedier, tv, film, internet, sociale medier m.m. og i relation til populærkultur. Samtidigt er religionsforskere blevet opmærksomme på at medier og mediering har spillet vigtige roller for religionshistorien og det er dén udvikling vi her vil gribe fat i. Dermed ønsker vi ikke på nogen måde at signalere en opgiven af interessen for religion, medier og populærkultur i samtiden, men snarere at vi ønsker at indsætte denne udvikling i et langt og bredt religionsvidenskabeligt perspektiv. Medier og mediering er uadskilleligt fra hvordan religion fungerer og videreføres fra generation til generation. Derfor anlægger vi det overordnede perspektiv her, at medier og mediering udgør centrale aspekter af hvordan alle religioner fungerer, da al kommunikation, inklusiv religiøs kommunikation, kan anskues som medieret. I denne artikel reflekterer vi over og diskuterer den rolle medier, mediering og medialisering har spillet i religionshistorien og i samtiden bl.a. med inddragelse af kulturevolutionære og kognitive perspektiver.
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Colledge, Richard. "Thomism and Contemporary Phenomenological Realism." American Catholic Philosophical Quarterly 95, no. 3 (2021): 411–32. http://dx.doi.org/10.5840/acpq2021526225.
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This paper looks to make a small contribution to the critical engagement between philosophical Thomism and phenomenology, inspired by the recent work of the German phenomenologist and hermeneutic thinker Günter Figal. My suggestion is that Figal’s proposal for a broad-based hermeneutical philosophy rooted in a renewed realism concerning things in their externality and “objectivity” provides great potential for a renewed encounter with Thomist realism. The paper takes up this issue through a brief examination of some of the more problematic idealistic features of Kantian and Husserlian thought, before turning to consider how these aspects of the tradition are reframed within Figal’s phenomenological realism. The Thomist position concerning the relation between things and their understanding (including the complex matter of the verbum mentis) is then raised, drawing both on Aquinas’s own texts and the interpretations of Jacques Maritain. Some striking emerging affinities between this tradition and Figal’s hermeneutic phenomenology are noted.