Academic literature on the topic 'Religious aspects of Javanese literature'
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Journal articles on the topic "Religious aspects of Javanese literature"
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Islam, M. Adib Misbachul, Minatur Rokhim, and Muhammad Nida' Fadlan. "Literature and Society: Singir's Structure and Function for the Javanese Santri Community." Buletin Al-Turas 26, no. 2 (July 21, 2020): 253–68. http://dx.doi.org/10.15408/bat.v26i2.15218.
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AbstractThis article aimed to examine the structure of Javanese singir as an adaptation work of poetry tradition originating from outside Javanese culture and its function for the reading community. This study compared the six Javanese singirs of the library of Universitas Indonesia (Singir Ahli Suwarga, Singir Dagang, Singir Kiamat, Singir Nasihat Jaman Akhir, Singir Patimah, and Singir Santri) with some Arabic and Malay poetry and then discussed them in the social context of Javanese coastal communities. Through a comparative structural approach and sociological studies, this article found that Javanese singir was structurally linked with Arabic poetry rather than with Malay poetry. This could be found in the metrum system which was close to the metrum of kamil majzu’, and various rhyming patterns which were a combination of murabba’ rhyme and muzdawij. The influence of Malay poetry in the six singirs seemed to have little effect, which was limited to aspects of the rhyme pattern a-a-a-a, b-b-b-b that were not fully used. Through an examination of the connection between the six singirs and the reading community, this article also found that there were two functions of singir; entertaining, and didactic functions that taught various social and religious aspects to the Javanese santri community.
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Ricklefs, M. C. "The birth of the abangan." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 162, no. 1 (2008): 35–55. http://dx.doi.org/10.1163/22134379-90003673.
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One of the great topics in the study of Javanese society is the distinction among santri, abangan and priyayi that was posited by Clifford Geertz in his book The religion of Java (1964). For many western observers at the time this was a momentous insight into an exotic culture. Although several Dutch and Indonesian authorities objected to some aspects of the Geertz depiction, it was immensely influential. Today, more than four decades after the publication and five decades after the fieldwork, the terms santri, abangan and priyayi frequently appear in the literature. From the historian’s point of view, a flaw lurks in the Geertz analysis and in that of many of his critics. That is, the analysis and its subsequent use and discussion by others has remained insufficiently historical. Javanese society has been as dynamic as any other. As I hope to show in this article, the distinction that Geertz drew between the two categories of religious identity in his trichotomy – santri and abangan – were not wrong, but were historically contingent.
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Haji Musa, Mohd Faizal. "Kejawen (Javanese Sufism) and Perennial Philosophy in Kuntowijoyo's Khotbah di Atas Bukit." Malay Literature 24, no. 1 (March 11, 2011): 1–28. http://dx.doi.org/10.37052/ml.24(1)no1.
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Khotbah di Atas Bukit (Sermon on a Hill) by Kuntowijoyo was written to foreground transcendental principles, in accordance with the Theory of Transcendental Literature. Transcendental principles are brought to the fore and applied in this work through the use of symbolism. Kuntowijoyo uses a local subject for enquiry, kejawen (Javanese sufism), to address issues of faith and tauhid (Islamic Monotheism or the Oneness of Allah). However, there is some ambiguity in the text which could affect the aspects of tauhid discussed. In presenting the teachings of Sufism, Kuntowijoyo may in the process be misunderstood and consequently considered to subscribe to global theology where tauhid is simplified and religions “combined”. Khotbah di Atas Bukit is a complex work to read because of the overuse of symbolism aimed at obscuring meaning. This kind of symbolism needs to be explained, particularly to readers who have little knowledge of sufism. It is this that makes Khotbah di Atas Bukit a specialized work for a specialized readership. Key words: Islamic literature, Islam kejawen , sufism, perennial philosophy, Islamic leadership, tauhid , Kuntowijoyo, pluralism, mysticism, Transcendental Literature, myth, global religion, orthodox Muslims (the faithful).
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Purwanto, Susilo Edi. "Mysticism Of Barong And Rangda In Hindu Religion." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 2 (October 31, 2019): 258. http://dx.doi.org/10.25078/ijhsrs.v3i2.899.
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<p>Barong and Rangda have become part of culture and religion in the tradition of Hindu religion. The Barong and Rangda tradition is a ritual process or pratima that is very sacred. The scary forms of both often scare children, but is greatly admired and adored since it is considered a protector from danger and disaster. If Barong and Rangda are worshiped in horrifying figures, it is then not uncommon for non-Hindus to assume that Hindus worship Satan because their description of Satan relates to scary things. Based on the above, there are three essential points to focus in this article. First, how the concepts of Barong and Rangda are in Hindu Literature; second, how Barong and Rangda are in Balinese Culture; and third, how the religious system of Barong and Rangda is in Hindu rituals. In analyzing these three topics, the researcher applied qualitative method to explain Hindu literary sources based on religious theory. The Barong and Rangda conception is in the Hindu literature, namely the Purana books and the books that have been adapted in Old Javanese literature. In the Purana books, Barong and Rangda can be associated with the manifestation of Shiva and Durga in the aspect of <em>Krodha</em>. Second, Balinese culture sets Barong and Rangda in the Sacred and Profane realms. Barong and Rangda become Wali Dance during religious rituals. Third, the Hindu Religious System explains that Barong and Rangda is the concept of Shivaistic divine teachings which explains the dualistic aspects of God as Purusa and Prakerti as a whole unit.</p>
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Perdana ; Rahadhian P. Herwindo, Aditya Bayu. "STUDY ON ARCHITECTURAL RELATION OF ANCIENT MATARAM HINDU CANDI AND VĀSTUŚĀSTRA." Riset Arsitektur (RISA) 4, no. 03 (May 30, 2020): 234–51. http://dx.doi.org/10.26593/risa.v4i03.3930.234-251.
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Abstract - Classical Indian architectural principles and tradition has been collected and preserved in a vast body of literature collectively known as the Vāstuśāstra. This branch of classical Indian knowledge is a realization of Hindu ideals in terms of architectural edifice, which significantly influence the religious architecture of the Indian cultural sphere which extends to the medieval Island of Java. Even though Indian influences are recognizable in the design of Javanese Hindu candis from the Ancient Mataram era, to what extend the Indian vāstuśāstra was followed is less obvious, for the Javanese candis contain some architectural elements that are not found in vāstuśāstra or Indian temples. By identifying and comparing vāstuśāstra and ancient Indian temples with Javanese candis, it should bring more clarity on which elements are part of the Indian culture continuity and which are part of the local genius. By doing so, the relation between Javanese candi and vāstuśāstra could be reasonably deduced. In this study, a comparative and qualitative method with with historical and textual approach is used. The author focuses on the overall form of the elevation as well as the mass and spatial arrangement. This study would collect and compare the relevant parts of vāstuśāstra as well as Indian examples obtained from literary studies with datas from six samples of Mataram era candis, three from the early period and three from the midclassic period.Comparison by the author shows several results. Firstly, the elevation of Mataram era Hindu candi fits into the basic mould of Indian temples as described in the vāstuśāstra, with seven distinct elements in the vertical direction termed Upapīṭha, Adhiṣṭhāna, Pada, Prastara, Gala, Śikhara, and Stūpi. However, various architectural details of these elements have marked differences from the norms of Indian temples and from what is instructed in the Vāstuśāstra. The distinctive Javanese Kala-Makara for example, does not conform to the Indian Toraṇa-Makara described in Mānasāra. Some Javanese elements has no Indian prototype at all. Secondly, the mass and spatial arrangement of Javanese candis have even more pronounced difference than Indian temples. The typical Javanese arrangement of main temple opposing three secondary temples in a row is not found in India. Conversely, Indian arrangement with an attaching Maṇḍapa in front of the main temple tower is not present in Java at all. In the case of orientation, Javanese candis may be oriented to west or east, while Indian temples overwhelmingly preferred east.The result of this study suggests that the relation between Javanese candi and the vāstuśāstra is a loose and flexible one; vāstuśāstra is used on some aspect such as the basic temple shape but disregarded in the details and ornaments. Javanese candi designers freely adopts and discards various parts of the vāstuśāstra according to prevailing conditions. Those conditions might be due to local materials and taste which form distinctive traits of local genius. Javanese designers never sought to replicate a perfect imitation of Indian temples in Java; rather, Javanese designers shows a creative and selective attitude in responding to foreign influence which yields the innovative and unique design of candi. In the oldest phases, Indian influences can be detected in such a way that candi can be considered an Indian export that has been localized. As time goes, especially since the time of Prambanan, Indian prototype becomes more difficult to discerned until candi becomes a thoroughly local architectural product.Key Words: Javanese candi, Indian temple, Vāstuśāstra, Ancient Mataram
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Waston, Waston. "Building peace through mystic philosophy: study on the role of Sunan Kalijaga in Java." Indonesian Journal of Islam and Muslim Societies 8, no. 2 (December 2, 2018): 281. http://dx.doi.org/10.18326/ijims.v8i2.281-308.
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This paper aims to study the teachings of peace invented in the Javanese tradition particularly by Sunan Kalijaga. Sunan Kalijaga was a Muslim saint in the 15th century AD who taught mystical-philosophical teachings. His role permeates in the Javanese tradition so peaceful values that are embedded in its teachings still be traced and developed. We conducted a literature study on the role, influence and legacy of Sunan Kalijaga. We focused on his philosophical approach to religious thought as oppose to the mystical aspect. Our findings show that Sunan Kalijaga succeeded in using proper choice of words to combine Islamic values and predominant cultural elements (e.g., Hinduism, Buddhism). Therefore, instead of using the Arabic terms, Sunan Kalijaga used many old Javanese and Sanskrit terms commonly used in the 15th-16th century Javanese society. As an implication, Sunan Kalijaga created terms that are less Islamic but loaded with Islamic values. His examination is not only inherited into terms, but also practices, symbols and institutions. Among those Javanese traditions, some of them are critically important in supporting peace-building. This paper reaps the peaceful values of the Sunan teachings in the hope of countering the stream of extreme ideologies that have recently flooded the public. Paper ini bertujuan mengunduh ajaran damai yang ditanam dalam tradisi Jawaterutama yang disemai oleh Sunan Kalijaga. Sunan Kalijaga adalah seorang walipada abad ke 15 M yang memiliki ajaran bersifat mistis-filosofis. Hingga saat ini,pengaruh Sunan Kalijaga sangat terasa dalam tradisi Jawa sehingga nilai-nilaidamai yang ada dalam ajarannya masih dapat ditelusuri dan dikembangkan.Dengan menerapkan studi pustaka, data-data dalam riset ini dikumpulkan darisumber-sumber yang mengkaji Sunan Kalijaga, peran, pengaruh, dan warisanwarisannya.Oleh karena corak pemikiran keagamaan Sunan Kalijaga bersifatmistis-filosofis, maka aspek mistisisme dan pendekatan filsafat juga digunakandalam tulisan ini. Paper ini memaparkan temuan bahwa dalam pratiknya, SunanKalijaga melakukan permainan bahasa yang dengan cara tersebut ia berhasilmemadukan antara nilai-nila i keislaman dengan unsur buda y a dominanyang telah ada sebelumnya yaitu Hindu dan Buddha. Oleh karena itu, alihalihmenggunakan istilah Arab, Sunan Kalijaga justru banyak menggunakanistilah Jawa Kuna dan Sansekerta yang lazim digunakan dalam masyarakat Jawaabad 15-16. Hasil dari upaya tersebut, Sunan Kalijaga menghadirkan istilahistilahyang tampaknya kurang Islami namun sarat muatan nilai-nilai Islam.Ijtihad Sunan Kalijaga tidak hanya terwariskan menjadi istilah-istilah, namunjuga menjadi praktik, simbol bahkan melembaga. Dari beberapa bentuk tradisijawa yang diwariskan Sunan Kalijaga dapat diambil bebera p a nilai pentingyang mendukung iklim damai. Paper ini memetik nilai-nilai damai ajaran sangSunan tersebut dengan harapan dapat membendung arus ideologi ekstrim yangakhir-akhir ini semakin membanjiri ruang publik.
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Musa, Mohd Faizal. "Islamic Literature Discourse in the Postcolonial Era: The Transcendental Literature of Indonesia and Genuine Literature of Malaysia." Malay Literature 25, no. 1 (June 1, 2012): 56–74. http://dx.doi.org/10.37052/ml.25(1)no4.
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This article discusses the idea of Prophetic Literature or Sufi Literature that developed along the same lines as Transcendental Literature, founded by Kuntowijoyo. The core philosophies behind Transcendental Literature are the teachings of Sufism and mysticism. With Islam Kejawen (Javanese Sufism) as a background, Transcendental Literature emphasizes the spiritual experience and effort by humans to seek the love of Allah. It also emphasizes on traditional elements such as the “return to the roots of local culture”, including Kejawen (Javanese Sufism) as a source to respond to the post-colonial literary discourse. In comparison, in Malaysia, Genuine Literature, pioneered by Mohd. Affandi Hassan, attempts to differentiate between the term and concept of kesusasteraan (literature), which is linked to Western fiction, and persuratan (writing), Mohd. Affandi Hassan’s ambitious venture was to liberate Muslim authors from Western colonization. Genuine (Islamic) Literature focuses on ‘ ilm or knowledge, hence excluding aspects of superstition and imagination in literary works. Also, in Genuine Literature, the real beauty in literary works lies in the “combination of aesthetics and intellect”. Genuine Literature also rejects absolute freedom for authors, with creativity no longer taken to be a measure of creativity. As an early discussion, this paper will highlight aspects of the Transcendental Literature of Indonesia and Genuine Literature of Malaysia and how they were presented as a response to the Western discourse. Both clearly try to provide “Islamic Literature” with distinctive features to create a more meaningful post-colonial discourse. Keywords: Islamic Literature, Transcendental Literature, Genuine Literature, Javanese Sufism, Post Colonial Literature
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Suprayitno, Edy. "ETIKA PENGEMBARAAN ILMU MASYARAKAT JAWA PADA NASKAH SERAT DEWA RUCI KARYA R. Ng. YASADIPURA I DALAM PERSPEKTIF KEHIDUPAN MODERN." LINGUA: Journal of Language, Literature and Teaching 14, no. 2 (September 1, 2017): 141. http://dx.doi.org/10.30957/lingua.v14i2.297.
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This research examines the etiques in acquiring knowledge in the Javanese community tradition. The object of this study was Dewa Ruci script by R.Ng. Yasadipura I. The research used qualitative descriptive approach and content analysis as the research design assigning the sociology theory for literature. The finding showed an evidence when acquiring the knowledge, the Javanese always taught four aspects of heritages to their descendants that is inherently asserted in the perspective of the Javanese community and their philosophy. Those aspects attached within the spirit of the Javanese consisted of: (a) enthusiasm, (b) do not give up easily, (c) persistence, and (d) students’ obedience.
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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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Wulandari, Patricia. "The Religiosity of Javanese Society in Modern Indonesian Literature." Indonesian Community Empowerment Journal 1, no. 1 (March 19, 2021): 8–13. http://dx.doi.org/10.37275/icejournal.v1i1.3.
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A good literary work can provide information about various kinds of community life,including life related to religiosity. Literary works are closely related to religisiutas,because of that, various works appearing showing the religiosity of society, one ofwhich is the Javanese. Modern Indonesian literary works that illustrate this are thecollection of short stories from Umi Kalsum by Djamil Suherman, the lyrical prosePengakuan Pariyem by Linus Suryadi AG, and the novel Ronggeng Dukuh Paruk byAhmad Tohari. Each of these works represents the diversity of Javanese society. Thecollection of short stories from Umi Kalsum shows the religious side of the communitycalled the santri who are so obedient in carrying out their worship. The lyrical proseof Pariyem's confession provides information on how a babu is so resigned to seeinglife, but in her soul holds the wisdom of Kejawen. Meanwhile, Ronggeng Dukuh Parukdescribes the Javanese people who worship the spirits of their ancestors. Even thoughthey have different religions, they basically want harmony. Javanese people who livein santri enjoy harmony when they live with strong Islamic values. The Javanesepeople of the Gunung Kidul area live in harmony if they are always nrimo and see lifeas it is according to its Javanese nature. The Dukuh Paruk community attainsharmony that originates from the worship of the spirit of Ki Secamenggala.
Dissertations / Theses on the topic "Religious aspects of Javanese literature"
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Armstrong, Darren Philip. "The religious aspects of the works of J.R.R. Tolkien." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/1044/.
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This thesis maintains that no comprehensive assessment of the work of J. R. R. Tolkien can be made without giving due weight to him as a religious writer, in the senses that : (a) he maintained an esthetic that is intrinsically Christian, believing that certain kinds of fantasy can bring new insights of the fallen world; (b) that writing, or sub-creating, was for him an essentially religious activity, participating in the myth of Creation; (c) his major fantasy texts contain subtle, often subliminal allusions to the Judaeo-Christian scriptures, although stripped of any dogmatic content; and (d) his major texts assume a cultural authority, through an allusive use of imagery and imitation of scriptural syntax to operate as a quasiscripture. I also consider Tolkien's treatment of major theological issues and assess how well suited the format of fantasy fiction is for the exploration of such themes.
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Macy, Alexandra G. "The Socio-economic and Religious Aspects in Robinson Crusoe." Scholarship @ Claremont, 2011. http://scholarship.claremont.edu/cmc_theses/199.
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In the novel, Robinson Crusoe, Daniel Defoe examines a wide range of complex issues. Defoe takes the typical adventure theme and transforms it into a thought-provoking reflection of many issues involving society. A blending of economic and religious issues is created by first focusing on economy, then bringing the issue of religion in, and finally allowing for the portrayal of the interpenetration between each. Defoe proves that it is possible to live by economic practices and monetary values while still maintaining a good, moral character. The emphasis on economic issues is extremely apparent, as Defoe calls into question the concept of money and its value, as well as its place in society. Crusoe is first portrayed as a man defined by money and ruled by economic principles. Even when removed from society, he is impelled to practice many economic conventions, such as investment, moderation and the idea of profit. Defoe creates Crusoe to be so greatly influenced by money and the economy in the beginning so as to better emphasize the intertwining of his economic side with his religious side. The Christian values and morals of Crusoe dominate the latter part of the novel. He rediscovers the Bible and its teachings and learns the importance of repentance and giving thanks. The provocative progression in unveiling the many layers of Crusoe allows for the reader to see that the man they thought to be defined by money is rather a man trying to live by the Word of God.
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Shields, James Mark. "The lure of disillusion : toward a reappraisal of realism in religious understanding." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ29514.pdf.
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Engelbrecht, Gertruida Cornelia. "Bybelse intertekste in resente Afrikaanse gedigte en lirieke, met spesifieke verwysing na identiteitsformasies in die (post)-postmoderniteit." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71667.
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Thesis (PhD)--Stellenbosch University, 2012.ENGLISH ABSTRACT: The 11 September 2001 terror attacks on America are regarded by many as the end of the postmodern era and as a landmark event that irrevocably changed the world. Similarly, the 1994 South African political revolution and transition to democracy was a milestone that had far-reaching effects on all population groups in the country. This study examines evolving identity formation among Afrikaans-speaking South Africans in a new political dispensation and (post-) postmodern era – and specifically the ways in which religion still finds expression in Afrikaans-speakers‟ identity. With theoretical grounding from, among others, Stuart Hall and Zygmunt Bauman, a variety of recent poems and lyrics – representative of various generations and backgrounds – are studied. The conclusion drawn is that religion still forms part of Afrikaans-speakers‟ identity in various ways, but this does not necessarily equate to affiliation with any church. In some instances church and religion are seen as part of the rejected apartheid establishment, but in many cases Afrikaans-speakers‟ religious affiliations are in line with Jacques Derrida‟s “religion without Religion” school of thought, and panentheism is increasingly gaining ground.
AFRIKAANSE OPSOMMING: Die terreuraanval op Amerika op 11 September 2001 word uit verskeie oorde bestempel as die einde van die postmodernisme en as ‟n mylpaalgebeurtenis wat die wêreld onherroeplik verander het. In Suid-Afrika was die politieke om-wenteling met die oorgang na ‟n demokrasie in 1994 eweneens ‟n mylpaal wat alle bevolkingsgroepe in die land ingrypend geraak het. In hierdie studie word ondersoek ingestel na Afrikaanssprekendes se identiteitsformasies in ‟n nuwe politieke bestel en in die (post)-postmoderniteit, en spesifiek na die wyse waarop die religie steeds beslag kry in die Afrikaanssprekende se identi-teit. Met bydraes deur onder andere Stuart Hall en Zygmunt Bauman as teo-retiese begronding, word ‟n verskeidenheid resente gedigte en lirieke van 1994-2012, wat verteenwoordigend is van verskeie generasies en agter-gronde, ondersoek. Die gevolgtrekking is dat religie steeds op verskillende wyses deel van Afrikaanssprekendes se identiteitsformasies is, maar dat dit nie noodwendig met kerkverbondenheid gepaard gaan nie. In sommige gevalle word die kerk en die religie beskou as deel van die establishment wat ná apartheid verwerp word, maar in baie gevalle hou Afrikaanssprekendes se religieuse betrokkenheid nou verband met Jacques Derrida se sogenaamde religie sonder Religie, en wen die panenteïsme toenemend veld.
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Solomons, T. J. "Exploring the role of the church in economic development : a literature review." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/19905.
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Thesis (MTh)--Stellenbosch University, 2012.ENGLISH ABSTRACT: The dissertation sets out to explore the existing scholarly literature on the role of the church in economic development. The research report method will be in the form of a literature review and therefore will be exploratory in nature in the hope to inform the researcher of the views of scholars on the role of the church in economic development as well as possibly preparing the way for further research into investigating this role. Chapter 1 presents the research methodology that will be employed as well as the objectives that the research hopes to achieve, include: - To investigate what Biblical scholars understand about the role of the church with regard to economic development by reviewing the existing body of knowledge on the role of the church and economic development; - To discover what the most authoritative views and accepted definitions are on the concepts under study; - To make possible recommendations to the church based on the findings of current and previous literature. In Chapter 2 a literature study explores the views of scholars on the meaning of 'the church' in order to investigate or establish what is understood by the concept'the church'. This chapter will further explore what is meant by the mandate of the church, the missional and diaconal role of the church, the church as visible sign of God's saving work and the church and liberation role of the church. This study sets itself the task to investigate literature on the history and the context of the church as a constituent body in the world and then attempt to find a form of consensus on the role of the church. Chapter 3 will have a particular focus on exploring the views of scholars on the meaning of development and economic development. This literature review will take a multi disciplinary approach therefore this chapter will have a particular focus on the view of scholars in economic development studies. Chapter 4 examines the views of scholars on the role of the church in economic development. This chapter seeks to investigate if the church has a role to play in economic development as one of the role players in the fight against poverty, unemployment and the establishment of effective development programs. Finally, the overall summary, conclusion and recommendations are presented in Chapter 5.
AFRIKAANSE OPSOMMING: Die studie het ten doel om verkennend na literatuur te kyk wat handel oor die rol van die Kerk in Ekonomiese Ontwikkeling deur na te speur oor wat deur kenners geskryf is oor die rol van die Kerk in Ekonomiese Ontwikkeling. Die navorsingsmetode wat vir Hierdie studie gebruik sal word neem die vorm aan van `n literatuuroorsig en sal dus daarom verkennend van aard wees in die hoop dat dit die navorser sal inlig oor wat kenners skryf oor die rol van die Kerk in Ekonomiese Ontwikkeling sowel as om die weg te baan vir die moontlikheid om verder navorsing te doen oor die rol van die Kerk in Ekonomiese Ontwikkeling. Hoofstuk een spel aan ons uit die navorsingsmetode wat vir hierdie navorsingstudie gebruik sal word sowel as wat die beoogde doelwitte is wat die navorser hoop om te bereik na aanleiding van die kwessies soos: - Om na te vors wat Bybelkenners verstaan van die Kerk met betrekking tot ekonomiese ontwikkeling, deur na die beskikbare bronne te kyk wat handel oor die rol van die kerk in ekonomiese ontwikkeling; - Om vas te stel wat die mees gesaghebbendste sienings en aanvaarde definisies is oor die konsepte onder bespreking in die studie; - Om moontlike aanbevelings vir die kerk te maak gebasseer op die bevindinge voortspruitend uit die navorsing van die huidige en vorige literatuur. In Hoofstuk 2 word n literatuur studie gedoen wat verkennend kyk na standpunte van kundiges rondom die betekenis van 'kerk' ten einde te ondersoek en of vas te stel wat word verstaan deur die kosep kerk, die mandaat van die kerk, die missionale en diakonale taak van die kerk, die kerk as sigbare teken van God se reddened werk en die kerk en bevryding ten einde in staat te wees om `n moontlike verstaan daar te stel oor die rol van die kerk. Hierdie literatuuroorsigstudie volg `n multi disiplinêre benadering ten einde die navorser in te lig oor ekonomiese ontwikkeling. Hoofstuk 3 het `n spesifieke fokus om verkennend te kyk na wat kundiges verstaan ontwikkeling en ekonomiese ontwikkeling te wees. Hoofstuk 4 ondersoek die standpunte en sienings van kenners oor die rol van die kerk in ekonomise ontwikkeling. Hierdie hoofstuk wys onder meer uit dat die kerk tog op `n manier betrokke is in ekonomiese ontwikkeling as rolspeler in die stryd teen armoede, werkloosheid en die daarstel van effektiewe ontwikkelingsprogramme. Die algehele opsomming, slot en aanbevelings word in Hoostuk 5 bespreek.
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Lundqvist, Lisa. "Aldous Huxley’s Dichotomized Beginning towards Spirituality : An Analysis of Religious Aspects in Crome Yellow." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-29168.
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This essay is an analysis of the religious aspects of Crome Yellow. The main focus is to discover what Aldous Huxley’s views on religion were at the time he wrote Crome Yellow and to explore how Huxley’s contemporary surroundings influenced his views on religion. Huxley was born into a family and a society where there was a conflict between science and religion and this conflict together with the crises of his early life, came to affect him greatly. This essay conducts an analysis of Crome Yellow by utilizing Peter Berger’s theory of social construction, which includes information about Huxley’s contemporary surroundings. Huxley seems to have been ambiguous towards religion. He was concerned about the future of society and opposed to organized religion. He was longing for answers and meaning, and he had begun to form a spiritual belief where colour and light are central. These spiritual aspects can be seen as the beginning of Huxley’s spiritual enlightenment.
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Hatta, Mohammad Firdaus Mohammad. "The compliancy and effectiveness of Islamic debt financing in the Malaysian economy from the perspective of ancient and contemporary literature." Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683029.
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Scharper, Stephen B. "The Role of the Human in Christian Ecological Literature." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ37021.pdf.
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Sherwood, Jane. "Perceptions of gender and the divine in Greek texts of the second and third centuries A.D." Thesis, University of Oxford, 1996. http://ora.ox.ac.uk/objects/uuid:e8ab1177-499c-4572-9395-dc22c53fe886.
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This thesis investigates the construction and reflection of gender identities in the religious sphere, namely the gods, their worshippers, and the rituals which link them. Religiously-interested Greek texts written by Artemidoros, Pausanias, Plutarch and Heliodoros in the second and third centuries A.D. form the basis of four chapter- studies. The introduction explores how deploying gender as a tool for investigating the texts reveals the author's own perceptions of how male and female operate within his discourse, and considers how these perceptions relate to the world beyond the text. Chapter two examines Artemidoros' Interpretation of Dreams: his analytical system of dream interpretation reveals contemporary thought patterns. Artemidoros places striking reliance on gender in his structuring of divine and human power, and employs two differing divine models of gender, which have significant implications for the social construction of human gender. Chapter three emphasizes Pausanias' fascination with the marvellous in his Guide to Greece, and focuses on why he considers female priests more noteworthy than male. The problematic sexuality of female priests is frequently his focus in descriptions of myth and rite. The fourth chapter considers Plutarch's Pythian dialogues and Isis and Osiris. It is the marriage-like nature of their relationship with their gods that makes both human and divine females perfect mediators between worshippers and their male god, the Pythia with Apollo, and Isis with Osiris. Chapter five finds a middle way between opposing views that Heliodoros' An Ethiopian Story is either a religious mystery text or entertainment without religious meaning. It focuses on how the relationship between the two lovers, Theagenes and Charikleia, is patterned by their relationship to their gods, Apollo and Artemis. The concluding chapter draws out the significance of gendered hierarchy amongst the gods, and the importance of gender in the role and function of priests and prophets. It also considers the implications of the thesis' findings and approach for Jewish and Christian texts of the same period.
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Martin, Kimberly Bartels. "A descriptive view of the portrayal of Jewish and Christian lifestyles in award-winning children's books from 1960 to 1990 using content analysis." Virtual Press, 1990. http://liblink.bsu.edu/uhtbin/catkey/722242.
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The extent to which Jewish and Christian lifestyle actions were portrayed in 62 children's books of accepted literary worth was studied. The researcher read the Newbery award book and one Newbery honor book for each year in search of actions that Jewish and Christians active in their faiths deemed important. The sample consisted of the Newbery award book and one Newbery honor book for each year from 1960 to 1990. A content analysis of 13 action categories found that the five most common actions were (1) compassionate/ charitable deeds, (2) telling others about God, (3) prayer, (4) worship attendance and (5) reading the Bible. No significant change in the frequency of the 13 actions was found over time. However, the researcher found that Jewish and Christian lifestyles were portrayed only nominally in the Newbery books. The sample distribution shows that 65 percent of the sampled books contained fewer than the mean of 4.9 actions per 100 pages. Only six books contained strong Jewish or Christian characters - that is, main characters whose faith in God was portrayed as playing an important role in everyday life. Jewish characters of any kind (prominent or obscure) were found in only three books. Of the eight books that contained more than 10 actions per 100 pages, only one was about people in a contemporary setting: The Great Gillv Hopkins (1979). Actions were recorded regardless of which character committed them. In four books, characters' actions seemed inconsistent with the rest of the character's portrayed lifestyle. Some books contained a large number of actions contrary to Judeo-Christian lifestyles, with portrayals of hate and cruelty far outweighing portrayals of Jewish or Christian lifestyle actions. The most extreme of these wereThe Tombs of Atuan (1972) and The Witches of Worm (1973). Other studies have asserted that multicultural literature should be preferred because children need positive exposure to all cultures. This study concludes that portrayal of the cultures of committed Jews and Christians has not been common of the Newbery books since at least 1960.Department of Journalism
Books on the topic "Religious aspects of Javanese literature"
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Imam, Hanafi, and Wiryawan Kusnan Adi, eds. Struktur dan isi mantra bahasa Jawa di Jawa Timur. Jakarta: Departemen Pendidikan dan Kebudayaan, 1987.
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Muhaimin, A. G. The Islamic Traditions of Cirebon : Ibadat and Adat Among Javanese Muslims: Ibadat and Adat Among Javanese Muslims. Canberra: ANU Press, 2006.
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Dumadi, Janmo. Mikul dhuwur mendhem jero: Menyelami falsafah dan kosmologi Jawa. Yogyakarta: Pura Pustaka, 2011.
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Quinn, George. The novel in Javanese: Aspects of its social and literary character. Leiden: KITLV Press, 1992.
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Muhaimin, Abdul Ghoffir. The Islamic traditions of Cirebon: Ibadat and adat among Javanese muslims. Canberra, A.C.T: ANU E Press, 2006.
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Rusdy, Sri Teddy. Ruwatan Sukerta & Ki Timbul Hadiprayitno. Kemang, Jakarta: Yayasan Kertagama, 2012.
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"Aspects of Religious Toleration in Eighteenth-Century Germany." In Enlightenment and Religion in German and Austrian Literature, 15–24. Modern Humanities Research Association, 2017. http://dx.doi.org/10.2307/j.ctv16kkx6n.5.
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Goshen-Gottstein, Alon. "The Truth Beyond and Beyond Truth." In Religious Truth, 107–32. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781786942289.003.0006.
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The chapter tackles the notion of truth within Hasidic literature. It examines various aspects of the system of Breslav Hasidism, and juxtaposes two stages in Breslav theology: the thought of its founder, R. Nahman, and that of his disciple, R. Nathan. For R. Nahman, truth is to be understood as a state of being in fullness, rather than as an affirmation of specific doctrines and faith tenets. Not all can attain truth, here conceived as the higher state of being in union with the One, the Good, and the True. Truth is a state of being with moral and existential expressions. Truth is rising to God himself. R. Nahman's disciple takes the argument a step further. For him, truth in this world is impossible. We cannot attain truth; hence, we must cultivate faith. For both teachers, the approach to truth ultimately points to a way of being. For R. Nahman it is the way of being in God that constitutes truth, as it is attained by the few, the great masters. For his disciple, R. Nathan, renouncing truth in the cognitive sense leads to a way of being that prefers other values. Ultimately truth, in the sense of true opinions over which one would fight and argue, is more of a vice than a virtue. It is faith we must seek, not truth.
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North, Richard. "Meet the pagans: on the misuse of Beowulf in Andreas." In Aspects of knowledge, 185–209. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9780719097843.003.0009.
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Richard North’s chapter argues that the Old English verse saint’s life Andreas (on the apostle St Andrew) appropriates the secular epic poem Beowulf for mock-epic purposes, turning knowledge of Beowulf, a poem which by implication must have been famous in Anglo-Saxon England, to a new Christian purpose. Andreas is seen to offer through its mock-epic style a satirical commentary on the heathen nostalgia of Beowulf. In Andreas knowledge of secular literature and its version of the past is astutely re-appropriated for religious purposes, being absorbed into and transcended by a Christian celebration of the true heroism of the saint. This chapter adds a new dimension to the understanding of Anglo-Saxon literary history and the place of secular tradition within it.
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Lev, Efraim. "Professional, Social, Geographical, Religious and Economic Aspects of Jewish Medical Practitioners." In Jewish Medical Practitioners in the Medieval Muslim World, 277–446. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474483971.003.0004.
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The fourth chapter is a discussion based on the total number of biographies, and the medieval as well as the contemporary literature available. It discusses professional, social, geographical, religious and economic aspects of the Jewish medical practitioners (mainly physicians); places of medical practice, the practitioners’ professional education, intellectual workshops (i.e. libraries), and their professional roles, mainly that of ‘Head of the Physicians’. It also deals with everyday life and activity of Jewish practitioners, moral aspects, fees and the ‘Geniza’ patients, as well as religious and inter-religious aspects of Jewish practitioners, the high-ranking positions Jewish practitioners held, conversion to Islam, and famous Jewish scholars, authors, poets and diplomats who were simultaneously practitioners. A few more insights are related to community affairs, socio-economic position of Jewish practitioners, their role in the leadership, their share in charity activities, and the inter-community posts they held. The last section of this chapter endorses aspects such as: Karaite and Samaritan practitioners and geographical aspects (Jewish practitioners in Andalusia, north Africa, Sicily, Egypt, Syria, Iraq, Iran and Azerbaijan).
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"Shaming Colonial Africa." In Scripting Shame in African Literature, edited by Stephen L. Bishop, 67–103. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781800348431.003.0006.
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An examination of the ways in which shame was used during the colonial period both to encourage submission to the colonial project and to resist that oppression. The primary texts to consider are Le vieux nègre et la médaille by Ferdinand Oyono for its depiction of shame’s utility in maintaining social hierarchies and how, ironically, a shameful narrative can contest that power, Les Bouts de bois de Dieu by Ousmane Sembène, for its more strident shaming and addition of economic and legal aspects of shame, and Le pauvre Christ de Bomba by Mongo Beti and L’Aventure ambiguë by Cheikh Hamidou Kane for their inclusion of the role religious shame plays in colonial oppression.
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Jack, Alison M. "The Calvinist Paradox in Eighteenth- and Nineteenth-Century Literature." In The History of Scottish Theology, Volume II, 213–27. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0016.
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The relationship between theology and literature in Scotland from the mid eighteenth to the late nineteenth century is explored in this chapter through a consideration of the writing of Robert Burns, Susan Ferrier, Catherine Sinclair, and Margaret Oliphant. All are authors whose work has undergone re-appraisal in terms of its status and the way it reflects religious themes from a Reformed perspective. Four aspects of theological interest are covered: the significance of denominational allegiance; the tension between the influence of the family home and the ministry of the church on religious belief; the role of eschatology in literature; and the appropriateness of literature as a vehicle for theological instruction and debate. The writers under discussion offer contrasting, critical, yet committed insights into these areas which contribute to our understanding of contemporary theological debates.
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Salmon, Angela K., and Kiriaki Melliou. "Understanding and Facing Migration Through Stories for Influence." In Advances in Religious and Cultural Studies, 205–31. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7283-2.ch011.
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Preparing students to face migration depends on how schools are responding to the needs of the children and their families. The authors introduce Stories for Influence to help teachers scaffold children's understanding of migration so they can gain perspective, create, and share their own stories. Research shows how stories make us humans by exposing the humanity in both our own and others' migration stories. The authors use Bronfenbrenner's ecological theory, neuroscience, and socio-emotional aspects of storytelling to support the effectiveness of Stories for Influence. They also provide venues, such as the Out of Eden Learn framework, children's literature, and thinking routines and global thinking routines strategies to cognitively and emotionally engage children in constructing meaning and making sense of human events as igniters of their stories. Migration is approached from the Reimagining Migration (RM) educational framework that sees the presence of migrant-origin children as an asset.
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Flower, Richard. "The Rhetoric of Heresiological Prefaces." In Rhetoric and Religious Identity in Late Antiquity, 180–97. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198813194.003.0012.
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The genre of heresiology—catalogues of heretics and their supposed beliefs—flourished in late antiquity, especially from the late fourth century. This chapter forms part of a reappraisal of this underappreciated literary phenomenon by considering the rhetorical aspects of a number of heresiologies within the context of classical technical literature. Drawing on parallels from a range of ancient texts, especially medical and encyclopaedic writings, this chapter focuses on the prefaces of heresiologies by Epiphanius of Salamis, Filastrius of Brescia and Augustine of Hippo to illuminate how they employed recognized techniques for the construction of textual authority. Through such close analysis, it is possible to trace the development of heresiology as technē, with each author drawing on both established classical tropes and also the writings of their predecessors in the genre to create their own distinctive rhetoric that advertised the reliable orthodoxy and intellectual supremacy of both writer and text.
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Meister, Felix J. "Introduction: Approaching Divinity." In Greek Praise Poetry and the Rhetoric of Divinity, 1–20. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198847687.003.0001.
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This chapter starts with a general description of concepts of divinity in archaic and classical Greek literature based on a distinction between quantitative and qualitative aspects of divine life. It argues that humans may approximate to these aspects only separately, and sets out approximation to the qualitative aspects as the object of this monograph. To illustrate this kind of approximation, the Introduction then pursues comparable notions in Hellenistic and Imperial literature, particularly notions of divine bliss in philosophy, of divine joy and beauty in erotic contexts, and of divine power in martial contexts. Finally, it argues that similar notions are conceivable also in archaic and classical literature, in contrast to prevalent accounts of the religious thought during these periods.
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Pulkin, Maxim. "The Orthodox Parish as a Factor of Ethnic Interaction in the late 18 – early 20 Centuries (based on Karelian materials)." In Ethnocultural and ethnopolitical processes in Karelia from the Middle Ages to the present day. Karelian Research Centre of the Russian Academy of Sciences, 2019. http://dx.doi.org/10.17076/ethno0_20.
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The purpose of this paper is to discusses the special aspects of the parish clergy’ and Karelian parishioners’ interaction. It was revealed that the formation of religious education in the Olonets diocese actualized the publication of theological literature in the languages of the indigenous peoples.