Relevant bibliographies by topics / Religious history of Bohemia

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Religious history of Bohemia'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Religious history of Bohemia"

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Bůžek, Václav. "From Compromise to Rebellion: Religion and Political Power of the Nobility in the First Century of the Habsburgs' Reign in Bohemia And Moravia." Journal of Early Modern History 8, no. 1 (2004): 31–45. http://dx.doi.org/10.1163/1570065041268906.

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AbstractIn Bohemia and Moravia, a religious dualism prevailed following the Hussite revolution and the Compactata of 1436. Although the Compactata were abolished by the pope in 1462, the treaty of Kuttenberg guaranteed a right to individual choice in religion, something the nobility viewed as a crucial privilege. But such choice became a victim of a growing re-Catholicization in the sixteenth century. Although Catholic nobles were a minority in Bohemia and Moravia, they were better organized and supported the Habsburgs and the Council of Trent. Their efforts succeeded in contriving a situation in which non-Catholic nobles were tolerated, but excluded from serving in high state offices. Non-Catholic nobles, starting in the 1570s, attempted to organize themselves, and drew up the Confessio Bohemica, which would have given them control over education, church administration, church courts, and censorship. Although the Confessio never achieved legal status, Calvinist noblemen used the dynastic crises of the Habsburgs during the years 1608-11 to further their agenda. A charter, ratified in 1609, gave them control over the lower consistory courts, Charles University, and a body of Defensors who oversaw the preservation of religious liberties. They thereby established a "state within a state," and unavoidably set themselves up for later conflict with the Habsburgs. After their defeat at the battle of the White Mountain, a revised constitution (1627 in Bohemia, 1628 in Moravia) ended religious toleration by outlawing non-Catholic worship, and paving the way to a later absolutism.
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David, ZdenĚk V. "Utraquists, Lutherans, and the Bohemian Confession of 1575." Church History 68, no. 2 (June 1999): 294–337. http://dx.doi.org/10.2307/3170859.

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The purpose of this article is to address the controversial issue of the status of the Utraquist Church in the Kingdom of Bohemia in consequence of the drafting of the Bohemian Confession in 1575. The chronological scope is limited to the period up to 1609, when the issuance of the Letter of Majesty in 1609 formalized the gentlemen's agreement of 1575 and altered the ecclesiastical structure accordingly. According to Czech historiography, the parliamentary action of 1575– which granted toleration, albeit tacit and conditional, to the Lutherans and the Bohemian Brethren—represented a moment of truth for traditional Utraquism, which dated to the original Bohemian Reformation. On the one hand, the Utraquists' choice was to reaffirm its late medieval reformist tradition that preserved the traditional liturgy (including the seven sacraments), a belief in the sacramental episcopate and priesthood in a historic apostolic succession, and the belief in the efficaciousness of good works in the drama of salvation. On the other hand, their choice was to embrace the Lutheran Reformation, which rejected all the doctrines just enumerated.
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Mengel, David C. "Emperor Charles IV (1346–1378) as the Architect of Local Religion in Prague." Austrian History Yearbook 41 (April 2010): 15–29. http://dx.doi.org/10.1017/s0067237809990063.

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The idea of reform still supplies the guiding principle for most accounts of late medieval religion in Bohemia. Like a brightly colored thread, reform marks a trail leading forward from Jan Hus (d. 1415) to the leaders of the sixteenth-century Reformation, as well as backward to a series of precursors in the fourteenth century. This essay takes a different path through the religious culture of fourteenth-century Bohemia and of Prague, in particular. Rather than following the traditional historiography in identifying a handful of fourteenth-century Prague preachers as revolutionary forerunners of Jan Hus, this essay situates these and other figures within a more complicated and multivalent local religious culture, a culture that was carefully molded by Central Europe's most powerful authority. No one shaped Prague's local religion more dramatically than the Holy Roman Emperor, Charles IV (r. 1346–1378), as three examples offered here will illustrate. Like an architect, Charles IV designed much of Prague's vibrant local religion. Nevertheless, neither he nor anyone else completely controlled it.
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Newman, Barbara. "The Heretic Saint: Guglielma of Bohemia, Milan, and Brunate." Church History 74, no. 1 (March 2005): 1–38. http://dx.doi.org/10.1017/s0009640700109643.

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High above Lake Como in Lombardy, overlooking the cathedral city of Como and the southwestern branch of the lake, looms the tiny village of Brunate. It is a picturesque spot, beloved of mountain climbers, which enjoyed a brief heyday as a tourist mecca in the late nineteenth and early twentieth centuries. An efficient if ear-popping funicular railway, inaugurated in 1894, now scales the steep cliff in a brisk seven minutes. But in the Middle Ages, when most of our story is set, Brunate was as remote and inaccessible a site as one could hope to find. A hagiographer around 1600 described it as an “ignoble village on that mountain whose vast ridge towers above the city to the east.… The mountain is arduous and laborious to climb.” In 1578 the village had a mere 156 inhabitants, and as late as 1900 its year-round population was barely over 500.
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LOUTHAN, HOWARD. "Mediating Confessions in Central Europe: The Ecumenical Activity of Valerian Magni, 1586–1661." Journal of Ecclesiastical History 55, no. 4 (October 2004): 681–99. http://dx.doi.org/10.1017/s0022046904001484.

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The Capuchin friar, Valerian Magni, was one of the most influential churchmen of the first half of the seventeenth century. A confidant of Pope Urban VIII, an advisor to the emperor Ferdinand II and an intimate of the Polish king Władysław IV, Magni worked tirelessly as a religious mediator for nearly fifty years. This article investigates his ecumenical activity in two major arenas, Bohemia and the Polish-Lithuanian Commonwealth. In the Czech kingdom Magni collaborated with young Archbishop Harrach to counter the Jesuits' harsher policies of reCatholicisation while in Poland he endeavoured to reunite both Protestant and Orthodox communities with the Catholic Church.
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Louthan, Howard. "Introduction." Austrian History Yearbook 41 (April 2010): 13–14. http://dx.doi.org/10.1017/s0067237809990051.

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For most scholars, the religious landscape of late medieval Central Europe is familiar terrain. Its geography was most famously mapped in the early twentieth century by the Dutch scholar Johan Huizinga. Casting this period as one of decay and decline, Huizinga shaped the historiography of the late Middle Ages for succeeding generations. The church's moral and institutional failings called forth the reforming efforts of first Jan Hus in Bohemia and then a century later Martin Luther in Germany. But as John Van Engen has recently reminded us, “any historical period called ‘late’ is headed for interpretive trouble.” During the past decade in particular, a number of scholars have reexamined this period and region with fresh eyes.
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Ward, W. R. "‘An Awakened Christianity’. The Austrian Protestants and Their Neighbours in the Eighteenth Century." Journal of Ecclesiastical History 40, no. 1 (January 1989): 53–73. http://dx.doi.org/10.1017/s0022046900035429.

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The Austrian Protestants of the eighteenth century are not without their memorials; the noble series of Jahrbücher produced by the Society for the History of Austrian Protestantism and the bicentennial celebrations of Joseph II's Toleration Patent in 1981 have seen to that. But whereas the Hungarian Protestants are perceived as central to the history of their kingdom, the great Protestant emigration from Salzburg in 1731–2 receives a mention in general histories produced outside England, the Moravian propaganda machine has ensured that the religious fate of Bohemia and Moravia figures in the general myth of Protestant revival, and even the development of Silesian Protestantism has attracted new attention, the Austrian Protestants seem never to be centre stage, though their irritating presence in the wings is admitted to goad the Habsburgs in their search for new methods of government.
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Evans, R. J. W. "Culture and Anarchy in the Empire, 1540–1680." Central European History 18, no. 1 (March 1985): 14–30. http://dx.doi.org/10.1017/s0008938900016885.

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Drawings from the Holy Roman Empire 1540–1680 must have appeared to the untutored eye as a fairly miscellaneous exhibition of drawings, themselves a very miscellaneous genre. Perhaps their only common ground lies in that even more ineffable geographical expression: the Holy Roman Empire. Yet for all the accidental quality of its provenance, the show possessed a certain logic. Let us note two crude facts about it: firstly the threefold and almost equal division between religious and classical subjects and a third group of “modern” topics, landscape and genre—what might be called the new “inquisitive eye”; secondly the clear focus on the years around 1600 and the area of southern Germany and Bohemia. To both of these aspects I shall return in due course.
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Petr Bednařík. "The Jews of Bohemia & Moravia: Facing the Holocaust (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 26, no. 1 (2009): 242–45. http://dx.doi.org/10.1353/sho.0.0027.

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Perett, Marcela K. "A Neglected Eucharistic Controversy: The Afterlife of John Wyclif's Eucharistic Thought in Bohemia in the Early Fifteenth Century." Church History 84, no. 1 (March 2015): 64–89. http://dx.doi.org/10.1017/s0009640714001711.

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The renewed interest in John Wyclif (d. 1384) has brought this late medieval figure back into the spotlight of historians, giving rise to numerous studies evaluating his thought and its implications in the context of late fourteenth century England. However, it is not possible fully to appreciate Wyclif's importance in late medieval European culture without understanding the legacy of his ideas on the continent. According to the accepted narrative, John Wyclif's thought was mediated to the continent through the scholarly contacts between the universities in Oxford and in Prague, and re-emerged in the Latin writings of Jan Hus. This article argues that John Wyclif's thought, especially his critique of the church's doctrine of transubstantiation, found a larger audience among the rural clerics and laity in Bohemia, whom it reached through Peter Payne, who simplified and disseminated the works of the Oxford master. Wyclif's critique of transubstantiation sparked a nationwide debate about the nature of the Eucharist, generating numerous treatises, both in Latin and in the vernacular, on the subject of Christ's presence in the sacrament of the mass. This debate anticipated, a full century earlier, the famous debate between Luther and Zwingli and the Eucharistic debates of the sixteenth century Reformation more generally. The proliferation of vernacular Eucharistic tractates in Bohemia shows that Wyclif's critique of transubstantiation could be answered in a number of different ways that included both real presence (however defined) and figurative theologies—a fact, which, in turn, explains the doctrinal diversity among the Lollards in England.
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Dissertations / Theses on the topic "Religious history of Bohemia"

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Vimont, Michael. "The anthropological construction of Czech identity : academic and popular discourses of identity in 20th century Bohemia." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:bb316968-60a1-472c-bee4-b8de3af5ebbd.

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Through close textual analysis of 20th century Czech anthropological texts from the Revivalist and Socialist periods and contemporary social research conducted after the Velvet Revolution, I demonstrate certain prominent discourses of identity developed in early Bohemian anthropology and their continuities in present day popular discourses. In each period, identity is deeply intertwined with teleological theories of history with Czech populations at the apex of cultural evolutionary development. In the Revivalist period this apex was believed to be the democratic nation state, transitioning to a Marxist nation state in the Socialist period, and in the contemporary period is conceived of as a neoliberal nation state. A major function of anthropology in the Revivalist and Socialist periods was to legitimate either period’s respective teleological theory and Czech possession of relevant values as 'objective' and 'natural' fact, a general mode of discourse which continued in the contemporary period in numerous editorials in the 1990s on the advantages of capitalism. The contemporary manifestation has particularly noteworthy consequences for the Roma minority, which I argue has provided Czech discourses with an ethnic category 'anti-thetical' to their own identity, providing a 'repository' for negative Czech self-stereotypes emerging from collaboration in the Socialist period.
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Aldorde, Nicholas. "German-Czech conflict in Cisleithania : the question of the ethnographic partition of Bohemia, 1848-1919." PDXScholar, 1987. https://pdxscholar.library.pdx.edu/open_access_etds/3663.

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Bohemia, Moravia and Silesia, the former Crownlands of Austria-Hungary which now make up the western half of Czechoslovakia, had for centuries a population mixture of 40% German, 60% Czech. The national reawakening of the eighteenth and nineteenth centuries pitted the majority Czechs against their German minority master. This, coupled with the social upheavals caused by the industrial revolution, brought Czechs and Germans in Bohemia to center stage in the nationality conflict in the multinational Empire.
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DeLair, Eva. "Spiritual Liberation or Religious Discipline: The Religious Right’s Effects on Incarcerated Women." Scholarship @ Claremont, 2010. http://scholarship.claremont.edu/scripps_theses/3.

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The history of the prison system in the US is inextricably linked to Christianity. Penitentiary shares its root word, penitence, with repentance. Quakers and Congregationalists started the very first prisons because they viewed the corporal punishment of that time to be cruel (Graber 20). Even today, prisons are required to hire chaplains to make sure incarcerated people have the freedom to practice religion inside of the prison. The largest volunteer group serving incarcerated people is Prison Fellowship, an arm of the Religious Right which began in the 1970s and is now the largest faith based group of its kind1 (Prison Fellowship “Benefits”). Under the umbrella of Prison Fellowship, a pre-release program called InnerChange Freedom Initiative was developed with the specific goal of transforming incarcerated men in order to lower recidivism rates. The Religious Right claims to have positive effects on incarcerated people beyond cultivating spirituality, such as better rehabilitation and lower recidivism. However, their claims have not withstood scientific scrutiny. This begs the question, what are the effects of the Religious Right’s programming inside of prisons? The US prison system, created with the intent of protecting society from criminals, was developed primarily by straight, white, Christian men who intended the system to be for men. Every aspect of a resident’s life is controlled by someone else;
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Webb, Kate. "Christina Stead's I'm dying laughing : Hollywood, history and the politics of Bohemia." Thesis, University of East Anglia, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368183.

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Evans, Helen Mary Elizabeth. "The religious history of Jersey, 1558-1640." Thesis, University of Cambridge, 2001. https://www.repository.cam.ac.uk/handle/1810/272058.

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Freemanová, Michaela. "The Cecilian Music Society in Ústí nad Orlicí, East Bohemia." Internationale Arbeitsgemeinschaft für die Musikgeschichte in Mittel- und Osteuropa an der Universität Leipzig, 2005. https://ul.qucosa.de/id/qucosa%3A15975.

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In the year 1903, the oldest existing Bohemian music society, the Tonkünstler-Wittwen-und-Waisen-Societät, founded in Prague in March 1803, finally ceased all its music activities; it continued its work just as a pension fund up to its final closing down in 1930. The Cecilská hudební jednota (Cecilian Music Society), founded in November 1803 in Ústí nad Orlicí/Wildenschwert, East Bohemia, was at that time still thriving. The ways in which the period social, political and cultural circumstances reflected in its work, are of special interest for anybody researching Bohemian music history.
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Muehlberger, Ellen. "Angels in the religious imagination of late antiquity." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3315920.

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Thesis (Ph.D.)--Indiana University, Dept. of Religious Studies, 2008.
Title from PDF t.p. (viewed on May 7, 2009). Source: Dissertation Abstracts International, Volume: 69-07, Section: A, page: 2744. Adviser: David Brakke.
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Sandenbergh, Hercules Alexander. "How religious is Sudan's Religious War?" Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/3470.

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Thesis (MPhil (Political Science))--Stellenbosch University, 2006.
Sudan, Africa’s largest country has been plagued by civil war for more than fifty years. The war broke out before independence in 1956 and the last round of talks ended in a peace agreement early in 2005. The war started as a war between two different religions embedded in different cultures. The Islamic government constitutionalised their religious beliefs and imposed them on the whole country. This triggered heavy reaction from the Christian and animist people in the South. They were not willing to adhere to strict marginalising Islamic laws that created cleavages in society. The Anya-Anya was the first rebel group to violently oppose the government and they fought until the Addis Ababa peace accord that was reached in 1972. After the peace agreement there was relative peace before the government went against the peace agreement and again started enforcing their religious laws on the people in the South. This new wave of Islamisation sparked renewed tension between the North and the south that culminated in Dr John Garang and his SPLM/A restarting the conflict with the government in 1982. This war between the SPLA and the government lasted 22 years and only ended at the beginning of 2005. The significance of this second wave in the conflict is that it coincided with the discovery of oil in the South. Since the discovery of oil the whole focus of the war changed and oil became the centre around which the war revolved. Through this research I intend to look at the significance of oil in the conflict. The research question: how religious is Sudan’ Religious war? asks the question whether resources have become more important than religion.
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Roberts, Dunstan Clement David. "Readers' annotations in sixteenth-century religious books." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610579.

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Davis, Damani Keita. "The Rise of Islam in Black Philadelphia: The Nation of Islam's Role in Reviving an Alternative Religious Concept within an Urbanized Black Population, 1967-1976." The Ohio State University, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392045800.

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Books on the topic "Religious history of Bohemia"

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The enlightenment in Bohemia: Religion, morality and multiculturalism. Oxford: Voltaire Foundation, 2011.

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Ströle-Bühler, Heike. Das Restitutionsedikt von 1629 im Spannungsfeld zwischen Augsburger Religionsfrieden 1555 und dem Westfälischen Frieden 1648. Regensburg: S. Roderer Verlag, 1991.

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1677-1723, Santini Giovanni, ed. Santini-Aichel's design for the convent of the Cistercian Monastery at Plasy in Western Bohemia. Boulder: East European Monographs, 1994.

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Anatomy of a duchy: The political and ecclesiastical structures of early Přemyslid Bohemia. Leiden: Brill, 2012.

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Dworzaczkowa, Jolanta. Bracia czescy w Wielkopolsce w XVI i XVII wieku. Warszawa: Wydawn. Naukowe Semper, 1997.

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Czechoslovak Society of Arts and Sciences. World Congress. The Bohemian Reformation and religious practice: Papers from the ... World Congress of the Czechoslovak Society of Arts and Sciences ... Edited by David Zdeněk V and Holeton David. Prague: Academy of Sciences of the Czech Republic, Main Library, 1998.

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Bakewell, Michael. Fitzrovia--London's Bohemia. London: National Portrait Gallery, 1999.

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Hunter, Wally. The Bohemia story. 3rd ed. Eugene, Or: Bohemia, Inc., 1985.

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Jan Hus: Religious reform and social revolution in Bohemia. London: I. B. Tauris, 2010.

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Škvorecký, Josef. Bohemia of the soul. [Boulder: Westview Press, 1991.

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Book chapters on the topic "Religious history of Bohemia"

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Fudge, Thomas A. "Religious revolt and repression in Bohemia." In Origins of the Hussite Uprising, 69–83. Abingdon, Oxon : Routledge, 2020. | Series: Routledge Medieval Translations: Routledge, 2020. http://dx.doi.org/10.4324/9781003005964-3.

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Šroněk, Michal. "Calvinist Views on Religious Images in Bohemia." In Medieval Church Studies, 231–46. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.mcs-eb.5.110910.

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Hudson, Anne. "Opera omnia: Collecting Wyclif’s Works in England and Bohemia." In Religious Controversy in Europe, 1378–1536, 49–69. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.mcs-eb.1.101762.

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Turner, Mary. "Religious Beliefs." In General History of the Caribbean, 287–321. New York: Palgrave Macmillan US, 2003. http://dx.doi.org/10.1007/978-1-349-73770-3_10.

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Goshen-Gottstein, Alon. "“Religious Genius”—History of a Category." In Religious Genius, 115–41. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-55514-0_8.

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Collinson, Patrick, Christopher Brooke, Edward Norman, Peter Lake, and David Hempton. "What is Religious History … ?" In What is History Today … ?, 58–68. London: Macmillan Education UK, 1988. http://dx.doi.org/10.1007/978-1-349-19161-1_6.

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Shaw, Jane. "Religious Love." In The History of British Women’s Writing, 1690–1750, 189–200. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230298354_12.

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Melnyk, Julie. "Religious Genres." In The History of British Women’s Writing, 1830–1880, 178–95. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-58465-6_11.

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Hemminger, Hansjörg. "Religious Fanaticism." In Evolutionary Processes in the Natural History of Religion, 151–66. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-70408-7_12.

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Damian, Constantin Iulian. "History and Philosophy of Religions in Orthodox Theological Schools." In Religious Education, 159–71. Wiesbaden: Springer Fachmedien Wiesbaden, 2018. http://dx.doi.org/10.1007/978-3-658-21677-1_11.

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Conference papers on the topic "Religious history of Bohemia"

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Tuca, Nicusor. "THE RELIGIOUS MAN IN A SECULARIZED WORLD." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.114.

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Mas’ud, PhD, Prof. "Pancasila and Religious Harmony." In Proceedings of the First International Conference on Islamic History and Civilization, ICON-ISHIC 2020, 14 October, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.14-10-2020.2303830.

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Matushanskaya, Yu G., and E. L. Gatina. "Religious education in the Republic of Tatarstan: history and modernity." In General question of world science. L-Journal, 2020. http://dx.doi.org/10.18411/gq-30-11-2020-15.

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The Republic of Tatarstan is a specific and unique region. Its distinctive features are multiconfessionalism and multiculturalism. The article is devoted to religious education in the Republic of Tatarstan
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Imawati Rochimah, Rochimah. "The contribution of social support and religious history on religious conversion: a quantitative study in South Tangerang." In International Conference on Diversity and Disability Inclusion in Muslim Societies (ICDDIMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icddims-17.2018.15.

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Verkholantsev, Julia. "Between Latin and Church Slavonic: Literary Beginnings in the Vernacular and the Question of National Narrative in the Literary History of Bohemia, Croatia, and Poland." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.05.

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The paper is a refl ection on the differences between the development of Czech, Croatian, and Polish literatures. Despite the jurisdiction of the Western Church, the Cyrillo-Methodian mission created conditions for the adoption of Slavonic writ-ing in Bohemia and Croatia. While in Croatia Slavonic writing gained traction, the Slavic-speaking community of Bohemia chose to adopt Latin as the sole literary language. The literary beginnings in Poland, which had most likely not been affect-ed by the Cyrillo-Methodian mission, represents yet another scenario. The study of different conditions leading to the adop-tion of a language of literacy and textual community presents an opportunity to ponder how we study and describe a literary process in general, as well as how we understand the concept of a “national literature” and whether this concept should apply only to literature in the vernacular.
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Hunyadi, Zsolt. "Military-religious Orders and the Mongols around the Mid-13th Century." In 7thInternational Conference on the Medieval History of the Eurasian Steppe. Szeged: University of Szeged, 2020. http://dx.doi.org/10.14232/sua.2019.53.111-123.

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Stanescu, Nina. "Anastasie Crimca – Distinct Cultural and Philanthropic Personality in Romanian Medieval Religious History." In DIALOGO-CONF 2019. Dialogo, 2019. http://dx.doi.org/10.18638/dialogo.2019.6.1.25.

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Sazhin, B. B. "Revolutionary Narodniks’ attitude to Old Believers and religious sectarianism in 1870’s." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-114-120.

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Ahmad, Nur, Akhmad Junaidi, Muhamad Alfarisi, and Nurul Tastia. "The Edi Mancoro’s Religious Tolerances Model in Countering Digital Radicalism." In Proceedings of the First International Conference on Islamic History and Civilization, ICON-ISHIC 2020, 14 October, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.14-10-2020.2303842.

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Mares, S., J. Dohnal, Z. Jane, J. Knez, L. Zima, V. Illiceto, L. Alexejeva, and O. Pazdirek. "Possibilities of integrated geophysical techniques to detect LNAPL plumes in abandoned Soviet military areas: Case history from the cretaceous of Bohemia." In 6th EAGE/EEGS Meeting. European Association of Geoscientists & Engineers, 2000. http://dx.doi.org/10.3997/2214-4609.201406277.

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Reports on the topic "Religious history of Bohemia"

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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.003.

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India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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RESEARCH PRIORITIES: Western Balkans Snapshot. RESOLVE Network, October 2020. http://dx.doi.org/10.37805/rp2020.1.wb.

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Amidst the evolving threat of violent extremism (VE) worldwide, the Western Balkans face substantial challenges to social cohesion and stability. As elsewhere, narratives of religious, far right, and nationalist militancy resonate with vulnerable youth populations in Western Balkan countries where a history of ethnic, religious, and civil strife created a situation vulnerable to terrorist recruitment at home and abroad. Individuals who traveled to fight alongside violent extremist organizations abroad are returning to their home countries following the territorial losses of extremist groups in Syria and Iraq. At the same time, ethno-nationalist extremism continues to gain traction and expand across the region. While some of these topics have received increased attention in the current body of literature, others remain under-researched. Existing research topics also require more field research and deeper conceptual foundation. The resulting gaps in our collective understanding point to the need for further research on evolving social and VE dynamics in the Western Balkans. More rigorous and grounded research, in this regard, can help inform and improve efforts to prevent and counter violent extremism (P/CVE) in the region. In 2019, the RESOLVE Network convened local and international experts to discuss research gaps and develop a preliminary list of research priorities for P/CVE moving forward in the Western Balkans. The topics identified in this Research Priorities Snapshot reflect their collective expertise, in-depth understanding, and commitment to continued analysis of VE trends and dynamics in the region.
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