Relevant bibliographies by topics / Samisk religion

Contents

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

Academic literature on the topic 'Samisk religion'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Samisk religion"

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Christensen, Cato, and Siv Ellen Kraft. "Religion i Kautokeino-opprøret: en analyse av samisk urfolksspiritualitet." Nytt Norsk Tidsskrift 28, no. 01 (March 9, 2011): 18–27. http://dx.doi.org/10.18261/issn1504-3053-2011-01-03.

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Ween, Gro. "Sigurd Bergmann: Så främmande det lika. Samisk konst i ljuset av religion och globalisering." Norsk antropologisk tidsskrift 21, no. 01 (May 27, 2010): 62–63. http://dx.doi.org/10.18261/issn1504-2898-2010-01-06.

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Olsen, Torjer A. "Samisk kristendom i ny drakt – En analyse av en samisk katekisme." Norsk Teologisk Tidsskrift 112, no. 02 (June 21, 2011): 111–31. http://dx.doi.org/10.18261/issn1504-2979-2011-02-04.

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OLSEN, TORJER A. "Rus, religion og identitet i samiske sammenhenger." Rus & samfunn 3, no. 05 (December 21, 2009): 26–29. http://dx.doi.org/10.18261/issn1501-5580-2009-05-13.

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Rydving, Håkan. "Le « jeu rituel » du noaidi chez les Samis préchrétiens (Laponie, xviie-xviiie siècles)." Revue de l'histoire des religions, no. 227 (June 1, 2010): 211–30. http://dx.doi.org/10.4000/rhr.7577.

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Ruprecht, Louis A. "Athenagoras the Christian, Pausanias the Travel Guide, and a Mysterious Corinthian Girl." Harvard Theological Review 85, no. 1 (January 1992): 35–49. http://dx.doi.org/10.1017/s0017816000028753.

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I say, then, that it was Orpheus and Homer and Hesiod who gave the genealogies and the names to those who are called gods. … And as for statuary (εἰκόνες), it did not exist until the plastic arts and painting and sculpture were invented, nor had it even been conceived.These arts came in later with Saurias the Samian, Krato the Sikyonian, Kleanthes the Corinthian, and a Corinthian girl. Line drawing (σκιαγραφία) was discovered by Saurias, who sketched a horse in the sun; and painting (γραφική) by Krato, who traced the outline (σκιά) of a man and a woman in oils on a white background. Relief sculpture (κοροπλαθική) was discovered by the girl (she traced the outline [σκιά] of her lover on a wall while he was asleep). Her father was so delighted by the resemblance that, since he worked in ceramics, he engraved the impression and fleshed it out with clay. That figure (τύπος) is still preserved in Corinth. After them Daidalos, Theodoros, and Smilis invented sculpture and the plastic arts.
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Johanson, Gregory J. "Response to: “Existential Theory and our Search for Spirituality” by Eliason, Samide, Williams and Lepore." Journal of Spirituality in Mental Health 12, no. 2 (April 30, 2010): 112–17. http://dx.doi.org/10.1080/19349631003730100.

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Lakhera, Manita. "Social Realism in Mahasweta Devi’s Mother of 1084." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 28, 2019): 12. http://dx.doi.org/10.24113/ijellh.v7i12.10237.

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“Life is not arithmetic, and man is not made for the game of politics. For me, all political programmes and creeds should aim at the realization of the claims of man to survival and justice. I desire a transformation of the present social system” (Devi, Agnigarbha 8). Mahasweta Devi deafeningly explains that life is not the calculation in number or any game, it is larger than we expect and richer than we imagine. Generally considered the voice of marginalisedand downtrodden, she adamantly wanted to change the face of society making the existence of everyone in society equal. Everyone gets life the same way but they are born in society which becomes their fate. God makes everyone the same and we humans differentiate in the name of class, religion and economy. Devi advocates the transformation of existing laws and social systems that are not able to complete their duties and responsibilities towards common and marginalised people; they are surrounded merely by the toadies in the hands of a few powerful capitalists.She wrote for eighteen hours a day during the peak period of her career and gave a light to the nation about the plight of the people suffering under the democratic-masked authoritarian government. Devi, according to Samik Bandyopahyay, locates and unfolds “illegitimacy . . . spread throughout society, in the administration, in the cultural-intellectual establishment, in politics, in the existence of a whole antisocial fringe of killers prepared to serve the interests of any organized political force anywhere between the extremes of the Right and those of the Left” (Mother of 1084 viii).She worked for the rights and empowerment of the tribal people (Lodha and Shabar) of West Bengal, Bihar, Madhya Pradesh and Chhattisgarh states. She is praised for her vibrant tolerance to oppose the powerful rule that is mostly feared by majority of the male writers of the period. She became the light house of the scattered thoughts of the tribes and the outcome of the situation came to be known as Naxalites. Mahasweta Devi exposes the feudal system which is anti-tribal, anti-women, anti-poor and anti-tiller. Known as the voice of tribes, her novel Mother of 1084 is somewhat different, as in this novel, she not only talks about the plight of the proletariats but also covers so many social issues concerned with so called upper-class society which are unknown to common people. The present study aims at exploring all the social issues raised by the author in the novel Mother of 1084.
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Sorensen, Henrik H. "A History of the Early Korean Kingdom of Paekche (together with an annotated translation of The Paekche Annals of the Samguk sagi)." Sungkyun Journal of East Asian Studies 8, no. 2 (October 2008): 203–6. http://dx.doi.org/10.21866/esjeas.2008.8.2.005.

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Dissertations / Theses on the topic "Samisk religion"

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Hinas, Alina. "Samisk religion i svenska läroplaner : En jämförande studie om hur religionsämnet förändrats över tid med fokus på samisk religion och kultur." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-35260.

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Studien syftar till att undersöka samers framställning inom religionsämnet i svenska läroplaner inom grundskola och gymnasieskola. Frågorna som legat till grund för undersökningen har varit under vilka år läroplanerna har förändrats och hur religionsämnet har förändrats. Vidare har frågor ställts som hur länge samer har nämnts i läroplaner samt hur benämningen har förändrats. Arbetet har avgränsats genom att enbart välja grundskolans- och gymnasieskolans läroplaner samt fokuserat på religionsämnet. En kvalitativ- samt komparativ metod har använts för att tolka och jämföra läroplaner samt samers framställning i dessa. Ett diskursteoretiskt perspektiv har använts för att belysa samhällsstrukturer som kan påverka samers framställning. Resultatet visade att grundskolan har fem läroplaner som utgivits från 1962 till och med år 2011. Historiskt sett har religionsämnet benämnts som kristendomskunskap, numer benämner man ämnet däremot som religionskunskap, vilket kom att ändras till följd av Lgr 69. Tidigare låg fokus inom ämnet på bibelstudier, till att fokuset numer snarare ägnas till större religioner. Samtliga läroplaner redogör för att utbildningen ska vara objektiv, allsidig och saklig. I grundskolans läroplaner har naturfolk eller minoriteter nämnts, i Lgr 11 nämndes samer som ett moment i årskurs 4–6. Fokus ligger däremot på äldre samisk religion. Läroplanen för gymnasieskolan har utgivits i tre utgåvor, från år 1970–2011. Ingen av läroplanerna har lyft varken minoritet, naturfolk eller samer. Slutligen har undersökningen visat att samer till stor del inte lyfts i undervisningen, förutom den äldre samiska religionen, vilket upprätthåller okunskapen i samhället om samer.
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Stiernstedt, Petter. "Hur samisk religion och andra ursprungsfolksreligioner skildras i läroböcker för gymnasiet." Thesis, Uppsala universitet, Religionssociologi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-353697.

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The aim of this essay is to explore how Swedish textbooks and official documents regarding the upper secondary school present indigenous religions. Special emphasis is placed on how the textbooks write about the Sami religion. The issues have been what picture do the textbooks give of the Sami religion and other indigenous religions? What do the authorities write about indigenous religions in the control documents of the school? Do the textbooks give a stereotypical image of indigenous people? Are indigenous religions considered as a historical or contemporary phenomenon? The method has been text analysis and ten textbooks in Religious studies have been investigated. The theoretical perspective is Bhabha´s theory of stereotypes and the other.    The result shows that the curriculum for the upper secondary school proclaim that schools should teach about Sami religion, but it doesn´t say anything of other indigenous religions. The subject syllabus of religion does not include anything about Sami religion or any other indigenous religions. This could be one reason why the books write little about the subject. Not even half the textbooks have a chapter about indigenous religions. Only two textbooks had a section about Sami religion. Whether the textbooks give a stereotypical picture of indigenous people or not differ between books. About half the books give a stereotypical description of indigenous people. The Sami people were not described in a stereotypical way, but occasionally they were described as the other.Mainly the textbooks describe the religions as something that belong in the past or in remote areas of the world.
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Petersson, Hans. "Samisk schamanism och fornskandinavisk sejd : En jämförande studie." Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-68706.

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Det har funnits en speciell mytisk bild av den fornskandinaviska mytologin sedan romantikens fantasifulla epok. Det ges ofta en bild som beskriver gudar och människors samspel på ett lekfullt sätt. Schamanismen har med sin annorlunda världsbild stått för något exotiskt men samtidigt skrämmande. I uppsatsen ges en beskrivning av fornskandinavisk sejd och samisk schamanism och en jämförelse mellan dessas likheter och skillnader. Genom att söka svar i både den poetiska och prosaiska Eddan, samt Heimskringla söker författaren komponenter för att beskriva det magiska fenomenet sejd. Författaren till uppsatsen undersöker mer explicit vilka likheter respektive skillnader det finns mellan samisk schamanistisk jojk och andetrumma och fornskandinavisk galdrsång och sejdens trolltrumma. I sökandet efter likheter och skillnader ges beskrivningar av synen på könen och dess roll i kulten och kulturen. Slutligen ämnar författaren söka svar kring hur det är möjligt att med hjälp av bekräftade likheter definiera ett släktskap mellan fornskandinavisk religion och samisk schamanism.
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Forsberg, Mikael, and Robert Lundstig. "Den samiska kvinnan i dåtid och nutid : En studie av kontinuitet och förändring i samisk religion och kultur." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-6873.

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Syftet med denna uppsats är att undersöka den samiska kvinnans roll i samisk kultur under 1600-1700-talen och den samiska kvinnans roll idag. För att kunna uppnå vårt syfte har vi som metod genomfört litteraturstudier av tidigare forskning, litterära texter, artiklar, och elektroniska källor. Resultatet visar på både kontinuitet och förändring. En av kvinnans viktigaste roller i den traditionella kulturen och religionen var som utövare av jojken. Det var vanligt att kvinnan jojkade i allmänhet, men även i vissa rituella sammanhang. Detta kunde till exempel ske när kvinnans jojkande skulle hålla nåjden i liv under dennes resa till gudarnas värld och till dödsriket. Hennes roll har i vår tid blivit större. Än idag jojkar samerna och det är dessutom numer lika van­ligt att kvinnan jojkar som att mannen gör det. Kvinnan kan idag jojka i mer offentliga situationer, till exempel vid scenframträdanden, politiska sammanhang och demonstrationer. Numer kan det också förekomma att en samisk kvinna är renskötare, något som tidigare tillhörde enbart männens ansvarsområden. Den moderna samiska kvinnan använder också trumman och även om vi i vår tid kan se att trumman som religiös symbol förlorat en del av sin traditionella betydelse kan vi ändå dra slutsatsen att kvinnan i och med sitt bruk av trumman stärkt sin roll och sitt inflytande. Det är rimligt att säga att den samiska kvinnan och mannen idag är mer jämlika än tidigare och det kan rimligtvis bero på den jämlikhetsutveckling som skett och ständigt fort­skrider i vårt samhälle.
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Hagman, Dan. "Norrsken : komparativ studie i fornskandinavisk sejd och samisk schamanism." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-435.

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Uppsatsens syfte är att komparativt studera fornskandinavisk sejd och samisk schamanism. Traditionernas likheter och skillnader behandlas. En jämförelse görs av dessa religiösa uttrycks specialist, attribut, extas och syfte. Anmärkningsvärt är att ritualernas kultledare har skilda genus. God argumentation kring ämnets likheter och skillnader kräver orientering i genusproblematiken. Forskningshistorisk översikt ges därmed av traditionernas relation och genusperspektiv, då egen uppfattning framträder nyanserat i ljuset av tidigare forskning.

De fornskandinaviska källor som används är tre skriftliga källor från 1200-talet. Uppsatsens samiska källmaterial består av skriftliga källor från 1600- och 1700-talet. Samtliga är författade av kristna. Således är det inte de praktiserandes syn som framträder. En litteraturstudie redovisar källmaterialets författare och kulturella kontext.

Uppsatsen visar utifrån ny forskning att fornskandinavisk sejd och samisk schamanism i förestående form kan ha utgjort enhetligt religiöst uttryck. Förhållandet innebär att traditionernas likheter härleds till gemensamt ursprung, medan skillnader förklaras med kulturell distinktion. I uppsatsen är den kulturella applicering genomgående. Min slutsats blir att traditionernas genusproblematik har sin förklaring i skillnad av agrar- och jägarfångstkultur.

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Hagman, Dan. "Religionskunskapslärares utsagor om undervisning av Sveriges förkristna religioner : - en studie av religionskunskapslärares utsagor om fornskandinavisk religion och samisk religion inom Religionskunskap A." Thesis, Uppsala universitet, Institutionen för pedagogik, didaktik och utbildningsstudier, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-155065.

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Sammanfattning: I studien intervjuas sju religionskunskapslärare angående undervisning om fornskandinavisk religion och samisk religion. Studiens utgångspunkt är att fornskandinavisk religion och samisk religion kan ses som en del av Sveriges kulturarv. Informanternas utsagor studeras utifrån didaktikens tre översiktliga frågor: undervisningens vad?, hur? och varför? Deras utsagor diskuteras även mot tidigare läromedelsforskning som anknyter till pedagogiska texters framställande av fornskandinavisk religion och samisk religion. Sammantaget diskuteras informanternas utsagor mot utmålad fond. Studien visar att undervisning om religionerna anknyter till både gällande och annalkande nya styrdokuments yttranden om kulturell mångfald och identitet. Nya styrdokument träder i kraft 1 juli 2011. Informanternas utsagor indikerar generellt att religionerna betraktas museala med lågt samtidsvärde och meningserbjudande. Deras utsagor uttrycker även begränsade kunskaper om religionerna samt ett icke prioriterande av dem inom gymnasieskolans kärnämneskurs Religionskunskap A. Min slutsats är att resultatet kan härledas till att gällande ämnesplan och kursplan för religionskunskap på gymnasiet frånser preciseringar av religionerna.
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Ibenholt, Cecilia. "En usynlig religion og historie? : En analyse av hvordan samisk religion og historie framstilles i den svenske og den norske læreplanen." Thesis, Uppsala universitet, Religionshistoria, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323906.

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The oppression that indigenous people experienced in many decades slowly began to loosen after the second world war, this is partly visible in the growing number of international convention protecting indigenous people. The racism and discrimination towards the indigenous people were exchanged with an aim to mediate a respectful and informative view of the history about the indigenous people to the majority. The Sami people’s history, the indigenous people of Norway, Sweden, Russia and Finland, is a European example of colonial oppression inside the boundaries of Europe. This essay aim to analyze how the Samis are represented in the Swedish curriculum from 1994 and 2011 and the Norwegian curriculum from 1997 and 2015. The analyze is concentrated to the subjects Religious Education and History. The theory of the analyze is based on postcolonial theory presented by Ania Loomba which make it possible to critically examine the curriculums.
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Martinsson, Marie. "Att vara same igår och idag : samisk religion och natursyn i litteratur och media." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-5036.

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Ett syfte med denna uppsats är att belysa hur det är att vara same och troende i dagens samhälle. Jag kommer att skriva om samernas religion idag med fokus på deras natursyn samt deras synsätt på miljöfrågor och den globala uppvärmningen. För att kunna göra detta har jag även fördjupat mig i deras traditionella religion och förhållandet till naturen. Jag ska försöka besvara frågeställningarna nedan.

  • Hur såg den traditionella samiska religionen ut och hur förhöll man sig till naturen?
  • Vilken påverkan har kristendomen haft?
  • Hur ser samerna på de aktuella miljöfrågorna och den globala uppvärmningen?
  • Hur framställs samerna idag i litteratur och media? Hur ser religion ut bland samer idag?

Uppsatsförfattaren har senare bytt förnamn till Snow Feather.
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Figg, Oskar. "Det glömda egna : en analys av samisk religion och dess representation i svensk gymnasieskola." Thesis, Uppsala universitet, Religionshistoria, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-384843.

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Eriksson, Magnus. "Den samiska björnceremonin." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4025.

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Syftet med uppsatsen är att visa på hur samerna traditionellt sett har jagat och dyrkat björnen. Man kan säga att det finns ett litet propagandasyfte också. Jag valde ämnet för att synliggöra fler synsätt på rovdjur än de som finns idag. I dagens debatt är man för eller emot rovdjur och har noll förståelse för den andra sidan i debatten. Jag har för att göra detta möjligt skapat några frågor som är det som ska besvaras i denna uppsats.

  • Hur såg samernas traditionella förhållande till björnen ut?
  • Hur gick jakten på björnen till?
  • Vilka trosföreställningar användes före, under och efter björnjakt?

För att besvara dessa frågor kommer jag att undersöka vad forskare sagt i ämnet. Huvuddelen av uppsatsen är byggd på material från 1650-1760-talet. Jag har valt att göra min egen tolkning av den samiska björnceremonin utifrån några av de svenska källor som finns.

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Books on the topic "Samisk religion"

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Rydving, Håkan. Samisk religionshistorisk bibliografi. Uppsala: Religionshistoriska avdelningen, Teologiska institutionen, Uppsala universitet, 1993.

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Eriksson, Jörgen I. Var tids noaidi: Samisk shamanism. Umeå: Rosengårdens förlag & studier, 2009.

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Rydving, Håkan. Samisk religionshistoria: Några källkritiska problem. Uppsala: Religionshistoriska avdelningen, Teologiska institutionen, Uppsala universitet, 1995.

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Samisk religion og læstadianisme: Kristen Tro Og Livstolkning. Bergen: Fagbokforlaget, 2005.

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Mebius, Hans. Bissie: Studier i samisk religionshistoria. Östersund: Jengel, 2003.

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Så främmande det lika: Samisk konst i ljuset av religion och globalisering. Trondheim: Tapir Akademisk Forlag, 2009.

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Jordens barn, solens barn, vindens barn: Kristen tro i et samisk landskap. [Oslo]: Verbum forlag, 2007.

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Schanche, Audhild. Graver i ur og berg: Samisk gravskikk og religion fra forhistorisk til nyere tid. Karasjok: Davvi Girji OS, 2000.

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Pollan, Brita. Samiske sjamaner: Religion og helbredelse. Oslo: Gyldendal norsk forlag, 1993.

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Pollan, Brita. Noaidier: Historier om samiske sjamaner. [Oslo]: De norske Bokklubbene, 2002.

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Book chapters on the topic "Samisk religion"

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Beck-Schachter, Aaron. "The Tonaia and Samian Identity." In Religious Convergence in the Ancient Mediterranean, 437–54. Lockwood Press, 2019. http://dx.doi.org/10.2307/j.ctvd1c9d4.26.

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Eriksen, Astrid Margrethe Anette. "Omfang av vold og seksuelle overgrep blant samer og ikke-samer." In Vold i nære relasjoner i et mangfoldig Norge, 127–44. Cappelen Damm Akademisk/NOASP, 2020. http://dx.doi.org/10.23865/noasp.99.ch7.

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Sami ethnicity has previously not been included in national population-based surveys. Hence, knowledge about violence and sexual abuse among the indigenous Sami in Norway has been sparse. This study is based on data from SAMINOR 2, a population-based, cross-sectional survey on health and living conditions in areas with both Sami and non-Sami in Central and Northern Norway. It includes a total of 11,296 participants: 2,197 (19.4 percent) Sami respondents and 9,099 non-Sami (80.6 percent) respondents. The aim was to assess the prevalence and investigate ethnic differences in sexual, physical, and emotional violence among a population of both Sami and non-Sami women and men. The results show that more Sami women reported emotional, physical, and sexual violence compared to non-Sami women. Almost half of the Sami women and one-third of the non-Sami women reported any lifetime violence. Sami men were more likely to report emotional and physical violence compared to non-Sami men. However, the ethnic differences in sexual violence among men were not significant. Over one-third of the Sami men reported any lifetime violence compared to less than a quarter of the non-Sami men, and most respondents reported violence in childhood. The findings indicate that Sami ethnicity is a risk factor for exposure to lifetime interpersonal violence. The differences remained significant after adjusting for age, educational level, living area, religion, and alcohol intake. For all types of violence, a known perpetrator outside the family was more commonly reported.
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"CHAPTER VI. The Sincere Government (Samimi Hükümet), the Institutional Politics of Religion, and Diversity in Contemporary Turkey." In The Politics of Secularism, 209–76. Columbia University Press, 2017. http://dx.doi.org/10.7312/akan18180-007.

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Fant, Clyde E., and Mitchell G. Reddish. "Cos." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0014.

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Cos, home of Hippocrates, the father of modern medicine, is the third largest island of the Dodecanese (Twelve Islands). In antiquity its population was 120,000, eight times that of today. Its fame derived from the renowned Asclepeion of Cos, a healing center and religious shrine devoted to Asclepius, the god of healing. Tourists still come to marvel at this spectacular architectural structure, and international medical conferences are conducted on the island in memory of Hippocrates. Cos (also spelled Kos) lies only 3 miles off the coast of Turkey, near the Bodrum peninsula. Connections are available to the Turkish mainland by ferry, and a fascinating circuit of biblical sites can be made from Athens through the Greek islands to Cos and then up the western coast of Turkey for a departure from Istanbul. Access to Cos by air is available from Athens (three flights daily), or by ferry from Piraeus, Rhodes, or Thessaloniki through Samos. Hydrofoils are available from Rhodes and Samos for faster trips. (Always check ferry and hydrofoil schedules closely; frequent and erratic changes occur, particularly with hydrofoils in the event of high winds.) Cos was settled by the Mycenaeans in 1425 B.C.E., and Homer described it as heavily populated (Iliad 14:225). Pliny referred to it as a major shipping port (Natural History 15:18). Among its exports were wine, purple dye, and elegant, diaphanous fabrics of silk (raw silk; pure silk from the Orient did not reach the west until the 3rd century C.E.). Aristotle wrote that silk fabric was invented on the island of Cos: “A class of women unwind and reel off the cocoons of these creatures [caterpillars] and afterward weave a fabric with the thread thus unwound; a Koan woman by the name of Pamphila, daughter of Plateus, being credited with the first invention of the fabric” (The History of Animals 5.19). Cos reached the pinnacle of its prosperity and power in the 7th and 6th centuries B.C.E., but by the end of the 6th century B.C.E. it had come under the control of Persia.
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Gross, Alan G. "Richard Dawkins: The Mathematical Sublime." In The Scientific Sublime. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190637774.003.0016.

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In an episode of The Simpsons, “Black Eyed, Please,” Ned Flanders has a nightmare. He visits his “personal hell” where they “worship famous atheist Richard Dawkins, author of The God Delusion,” a devilish figure in the process of “making Catholic-saint stew.” Irreverent enough to be attracted to the program’s irreverence, and enough of a celebrity to be asked to do the show’s voice-over, Dawkins is content to appear as a parody of himself. But his skepticism is no act. It is deep-seated, with roots in his early childhood. Concerning his 18-month-old self, Dawkins says: …At Christmas a man called Sam dressed up as Father Christmas and entertained a children’s party in Mrs. Walter’s house. He apparently fooled all the children, and finally took his departure amid much jovial waving and ho-ho-ho-ing. As soon as he left, I looked up and breezily remarked to general consternation, “Sam’s gone!”… This precocious skepticism blossoms in Dawkins’s later views, a set of convictions in which science does not so much supplement as substitute for religion: “a friend . . . persuaded me of the full force of Darwin’s brilliant idea and I shed my last vestige of theistic credulity probably about the age of sixteen.” To Dawkins, biology is no more—and no less—than a rigorous skepticism applied to the living world. No need for Father Christmas. Without question, Dawkins’s vision of biology, a living world ruled by mathematics, is a “grand conception,” readily comparable to the origin stories of Weinberg, Greene, Randall, and Hawking, a saga of “how unordered atoms could group themselves into ever more complex patterns until they ended up manufacturing people.” In his work, Dawkins has employed mathematics to create, as Adam Smith said of Copernicus, “another constitution of things, more natural indeed, and such as the imagination can more easily attend to, but more new, more contrary to common opinion and expectation, than any of those appearances themselves.”
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Conference papers on the topic "Samisk religion"

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Hidayati, Nur Alfin, Retno Winarni, Herman J. Waluyo, and Suyitno Suyitno. "Ritual Animism and Religious On Sura Thanksgiving Ceremony Of Samin Jepang Margomulyo Tribe Community." In 1st International Conference on Intellectuals' Global Responsibility (ICIGR 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icigr-17.2018.83.

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Reports on the topic "Samisk religion"

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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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