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Journal articles on the topic 'Transmission of religious knowledge'
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Greco, John. "Testimony and the transmission of religious knowledge." Epistemology & Philosophy of Science 53, no. 3 (2017): 19–47. http://dx.doi.org/10.5840/eps201753344.
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Traboulsi, Samer. "Transmission of Knowledge and Book Preservation in the Ṭayyibī Ismāʿīlī Tradition." Intellectual History of the Islamicate World 4, no. 1-2 (2016): 22–35. http://dx.doi.org/10.1163/2212943x-00401004.
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The transmission and preservation of knowledge in Ṭayyibī Ismāʿīlism are constrained by the restrictions imposed by the state of satr (concealment) of the imam. During this period, until the return of the concealed imam, it is the duty of daʿwa officials to preserve the esoteric knowledge known as the bāṭin. As a result, only initiated believers are granted access to religious literature, and then, only to what is appropriate for the degree of knowledge they have reached. The preservation and dissemination of the religious heritage of the Ṭayyibī Ismāʿīlis is therefore intertwined with and determined by access to the literature as granted to students of the faith, depending on the student’s level of religious education.
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Karagözoğlu, M. Macit. "Women and the Transmission of Religious Knowledge in Islam - Asma Sayeed." İslâm Araştırmaları Dergisi, no. 36 (December 1, 2016): 187–90. http://dx.doi.org/10.26570/isad.327261.
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van Koningsveld, P. S. "Toegepaste vergelijkende godsdienstwetenschap in het voortgezet onderwijs: Contouren van een cursus ter versterking van sociale cohesie en burgerschap." NTT Journal for Theology and the Study of Religion 61, no. 4 (November 18, 2007): 281–90. http://dx.doi.org/10.5117/ntt2007.61.281.koni.
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The author argues that there are at present three good reasons to introduce education about religions and philosophies of life as a compulsory subject in all European secondary schools: (1) the growing complexity of religions and life philosophies in European societies; (2) the weakening role of traditional religious institutions in the transmission of religious knowledge to the next generations; (3) the growing number of social conflicts thought to be related to religious issues. In the view of the author, the educational programme should consist of three parts, with specific application of each of these parts to the religious history of the Netherlands. Part 1 would have to deal with the historical separation between State and Religion and the origin of the prevailing constitutional principles concerning religions and philosophies of life. Part 2 would deal with the origin of the Netherlands as a Protestant State and with the the social and political emancipation of Catholicism and Judaism in the history of the Netherlands. Part 3 would focus on the history of philosophies of life and religions in the Netherlands after the Second World War, and especially with Islam. At the end of his article, the author criticizes the lack of knowledge and understanding of Islam, prevailing in important Dutch text books used at secondary schools.
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Kadi, Fabiola, and Helona Pani. "THE ALBANIAN EVANGELICAL CHURCH – A POWERFUL SYMBOL OF RESISTANCE IN THE TRANSMISSION OF KNOWLEDGE." Knowledge International Journal 34, no. 6 (October 4, 2019): 1749–54. http://dx.doi.org/10.35120/kij34061749k.
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It is a fact that Christianity is deeply rooted in the history of the Albanian nation, but, unfortunately, such a fact has opened the gate to endless discussions. This paper aims to highlight an important event in the history of Albania, which will influence the future history of this nation. During the nineteenth century, Protestants contributed significantly to the Albanian national issue through performing translations of several books of the Bible, at a time when books in Albanian language were very rare. Different foreign missionaries came to Albania to spread their religious views. They strongly influenced the opening of Albanian schools while Albanians, under Turkish rule, were forbidden to use their language, to learn to write, or read it. Gradually, the foreign missionaries were attended by Albanian intellectuals, who insist on the opening of the Albanian school and the education of Albanians in Albanian language. Interestingly, Protestantism was the only religious belief that supported Albanian writing and reading, while other religious beliefs exercised in Albania were the fiery opponents of every Albanian component. The Albanian language on one hand was opposed by the Greek Orthodox Church, on the other hand, by the Latin Catholic Church and above all, Ottoman rule opposed the teaching of the Albanian language in order to keep the Albanian people as subordinate as possible. It seems that Protestantism has emerged in all the countries where it has spread, supporting various national identities, but especially in Albania, it has played an important role in supporting the national identity of Albanians and the education of generations, especially of girls. The opening of the first Albanian girls' school in the city of Korça keeps the seal of the Protestant church and it has had a great impact in the future for the emancipation of Albanian society, of women and girls who are oppressed and printed in many directions. Sevasti Qiriazi, as a representative of the Protestant church in Korça, and the first teacher in Albania, will protect the school and try to support the spread of the Albanian language at all costs. Through the spread of faith in Albanian, the first Protestants in Albania conveyed not only knowledge, but also great human, moral, and educational values to people who were suffering, but eager for knowledge and development. The Protestant Albanian movement was actually an 'Albanian spiritual movement' with religious, educational, national and cultural values and purposes. For several decades, during the communist regime in Albania, a good part of the influence of protestants in the country was denied and all efforts were made to overshadow the influence of Protestantism towards education and emancipation of Albanians in this period. Today, after many years of shadow, Protestantism is again one of the religions that are practiced in Albania and numerous efforts are being made to discover many of the unknown elements of the positive influence that this belief had in educating Albanians over the years.
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Kooria, Mahmood. "Women and the Transmission of Religious Knowledge in Islam, written by, Asma Sayeed." Sociology of Islam 4, no. 3 (July 5, 2016): 307–11. http://dx.doi.org/10.1163/22131418-00403005.
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Brenner, Louis. "A LIVING LIBRARY: AMADOU HAMPÂTÉ BÂ AND THE ORAL TRANSMISSION OF ISLAMIC RELIGIOUS KNOWLEDGE." Islamic Africa 1, no. 2 (June 3, 2010): 167–215. http://dx.doi.org/10.1163/21540993-90000016.
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This paper presents three previously unpublished texts that provide insight into Amadou Hampâté Bâ’s personal understanding of Islam and Sufism. Two of the texts are examples of Hampâté Bâ’s earliest attempts to translate the oral teachings of his spiritual teacher, Tierno Bokar, into French; the third text consists of extracts from interviews with Hampâté Bâ in 1978 during which he reflected on themes that appear in the earlier texts, as well as more broadly on Islamic theology and Sufism. In addition to contributing to our understanding of Hampâté Bâ’s own religious ideas, these texts illustrate something of both the content and the intellectual vitality that can inform the oral transmission of religious knowledge, an aspect of Islamic religious culture that has been less explored by students of Islam and Muslim history in Africa than the region’s rich literary heritage. An introduction contextualizes the texts and analyzes their content.
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Alsafi, Radi, Dina Alsorrori, Asma Almuntashri, Sara Alzahrani, Shahad Aladeeqi, Omar B. Ahmed, Majid A. Bamaga, et al. "Assessment of the Holy Mosque Visitors' Knowledge and Practice Toward Viral Respiratory Tract Infections." Pakistan Journal of Medical and Health Sciences 16, no. 1 (January 30, 2022): 742–47. http://dx.doi.org/10.53350/pjmhs22161742.
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Background/Purpose: Hajj and Umrah are one of the most significant and long-standing recurring religious mass gatherings events across the world. The mass gathering in Hajj and Umrah may provide potential environment for transmission of viral respiratory infections. Therefore, rising awareness of the Holy Mosque visitors could be helpful in reducing the risk of infections transmission.
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Muhtador, Moh. "Studi Kritis atas Transmisi dan Otoritas Keagamaan di Media Sosial." FIKRAH 6, no. 2 (December 27, 2018): 323. http://dx.doi.org/10.21043/fikrah.v6i2.2765.
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The development of social media raises a problem related to social change authorities such as thinking paradigms, social behavior, and religious models. This article aims to criticize the development of religious teachings found on social media. The method used is descriptive-critical by using the authority theory Abou El Fadl to assess and analyze the development of religious models in social media while transmission theory to find the authenticity of religious teachings. The result is known that the development of religious models on social media does not display scientific transmission. Religious developments that exist in social media tend to be textual-dogmatic in style, thus impacting on a stagnant religious attitude. The importance of this article is to provide a critical review of the development of religious knowledge found on social media. The critical study lies in the aspect of substance (material) or aspects of transmission (narrator). The authenticity and the development of religious teachings on social media can be known.
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Brenner, Louis. "A Living Library: Amadou Hampâté Bâ and the Oral Transmission of Islamic Religious Knowledge." Islamic Africa 1, no. 2 (December 21, 2010): 167–215. http://dx.doi.org/10.5192/215409910794105887.
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Yulanda, Nita Arisanti, Titan Ligita, and R. A. Gabby Novikadarti Rahma. "Family Member's Knowledge of Tuberculose Transmission Risk Behavior in West Kalimantan." NurseLine Journal 8, no. 1 (May 28, 2023): 69. http://dx.doi.org/10.19184/nlj.v8i1.36692.
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The bacterium Mycobacterium tuberculosis is the cause of tuberculosis (TB), which is a crucial problem in a community both nationally and globally. The development and evolution of the bacteria itself can cause an increase in cases. The active spread of TB is very easy through air that has been contaminated with the bacteria until it is inhaled by someone. The role of patients in preventing tuberculosis is necessary, along with their families and health care workers. Educational interventions that are part of independent nursing actions are one of the solutions to increase prevention and treatment success on a family and community scale. This study used primary data obtained through direct observation using a questionnaire consisting of patient demographic data, knowledge level, and level of infectious risk behavior. Sampling was done using non-probability sampling using a purposive sampling technique with inclusion criteria, namely the core family of patients diagnosed with TB, with good communication skills. Meanwhile, the exclusion criteria were patients who were not accompanied by their families for treatment, were not part of the core family of TB patients, MDR-TB patients. The number of samples in this study was 100 people. Data analysis in this study used the bivariate chi-square test. The study results on family members of TB patients were mostly male (52%) with a high level of knowledge (65%) and low-risk behavior (59%). The results of the statistical test with chi-square showed that a high level of knowledge had a number of cases of family members with a low risk of infectious behavior (Asimp.Sig 0.005 <0.05). Most respondents had a high knowledge level and a low risk of infection. In essence, a good educational process is capable of independently training a person to change their behavior and attitude for the better.
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Aulia, Titik Sumiatin, and Su’udi Su’udi. "The Relationship Between Merchants Knowledge and Attitude Toward the Obedience of Mask Use in Preventing Covid-19." International Journal of Advanced Health Science and Technology 2, no. 1 (January 17, 2022): 1–6. http://dx.doi.org/10.35882/ijahst.v2i1.1.
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The COVID-19 outbreak began in December 2019. In preventing its transmission, society across the world agrees to use a mask for their safety. However, today, people, primarily some merchants who sell their stuff around the tourism places, still do not obey the regulation to wear a mask. Hence, this study aims to know the relationship between merchant knowledge and attitude toward the obedience of using a mask in preventing the COVID-19 transmission at the religious tourism of Sunan Bonang Tuban. The research design used in this study is the correlation analysis that uses a cross-sectional approach. Moreover, the sampling technique used in this study is Simple Random Sampling with 105 populations and 83 samples of merchants. The data technique used in this study is a questionnaire. Then, the researcher analyzes the questionnaire with a percentage and does a crosstab by using the Spearman Rank Correlation test. The finding of this study presents that most of the merchants at religious tourism of Sunan Bonang Tuban have good knowledge in preventing COVID-19 transmission. It is about Forty-nine people (59,0%). Then, fifty people (60,2%) have a positive attitude. Moreover, the finding presents that almost half of the merchants, thirty-five people (42,2%), obey the regulation to wear the mask. The result of Spearman Rank Correlation test is α =0.00 < 0.05. This result shows the relationship between knowledge and obedience in using the mask. The result of the test is α =0.00 < 0.001 shows there is a relationship between the attitude and the obedience in using the mask of merchants to prevent COVID-19 at the religious tourism of Sunan Bonang Tuban. The knowledge and attitude of merchants influence their obedience in using the mask. It means that the more increased merchants' knowledge and attitude, the more increased merchant obedience. In increasing and encouraging other merchants' knowledge and attitude, the government must have a good strategy. One of the appropriate strategies is doing counseling of using a mask to prevent COVID-19 transmission.
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Borowski, Andrzej. "Difficulties in Adaptation of Religious Terminology on Requirements of Teaching." International Letters of Social and Humanistic Sciences 2 (September 2013): 61–66. http://dx.doi.org/10.18052/www.scipress.com/ilshs.2.61.
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The effectiveness of teaching the religion depends on the degree of the linguistic efficiency for the sender and for the recipient and by the degree of linguistic awareness of the religion instruction teacher i.e. his knowledge about mechanisms of the linguistic intercommunication. In the religious education transmission it seems essential to be perceiving language of the religious education by pupils. Amongst pupils and religion instruction teachers from primary schools and post-secondary a belief that the new manuals are adapted for the age and the level of the religious knowledge of pupils is dominating, they aren't proposing more serious linguistic problems concerning remarks. This belief results from the low-end acquaintance of the religious /terminology pupil’s/ and of religion instruction teacher’s /conformism/. Pupils of upper secondary schools are more conscious of their gaps in the knowledge of a language religious however the little percentage is only trying to make up for these gaps through the participation in active religious education /especially this beyond the school/.
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Khawaja, Muhammad Junaid, Fareed Sharif Farooqi, and Toseef Azid. "Intergenerational transmission of religious capital in a developing country." Humanomics 32, no. 2 (May 9, 2016): 189–204. http://dx.doi.org/10.1108/h-11-2015-0075.
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Purpose It is consensus among Muslim social scientists that religion as an informal institution plays a very important role in building the socio-economic structure of an Islamic state. The transmission of religiosity across generations has important economic implications for a family in particular and a society in general. The Tawhidi methodology is applied for a theoretical model and for the development of the model. The purpose of this study is to determine the transmission of religious capital in an Islamic society. Design/methodology/approach This study by using an index of religiosity for both parents and their offspring has explored the causal relationship between the religiosity across generations. By using three-tier analytical strategies, i.e. zero-order regression, model with control variables and model with mediating variables, this study has regressed two models for each control and mediating variable. Findings The findings for the core variable in all models confirmed the hypothesis of the study that parental religious traits are important determinants of the religiosity of their offspring. For the model of control variables, the variables of area, gender and age of the respondent along with the parental religious index are found to be significant with appropriate signs. For the model with mediating variables, only the variable of parental sharing of religious values along with the parental religious index are found to impact the religiosity of the offspring. Therefore, the nutshell of the findings is that the religious orientation of an offspring is highly influenced by the religious denominations of the parents. The formation of the religious capital is a continuous process and the ultimate result of divine knowledge. Research limitations/implications Data at the national level are not collected for this purpose by governmental organizations in a country like Pakistan because of shortage of funds. Therefore, data are collected by the authors. Practical implications This study will provide guidance to policy-makers for the formulation of their policies. Social implications Intergenerational transmission of religious capital plays a very important role in the moral development of an ideal society. Originality/value This is an original effort and is conducted for the first time in Pakistan.
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Bromley, David G. "Perspective: Whither New Religions Studies?" Nova Religio 8, no. 2 (November 1, 2004): 83–97. http://dx.doi.org/10.1525/nr.2004.8.2.83.
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New Religions Studies (NRS) is emerging as a new, interdisciplinary area of study in religion. The establishment of a new area of study involves the amassing of a distinctive corpus of knowledge and the construction of organizational auspices for knowledge creation, transmission, and preservation. In this article I identify some components and strategies of successful areas of study and use those as benchmarks for assessing the developmental progress of NRS. Two key organizational units in the development of NRS are universities and professional associations. With respect to knowledge construction, three pivotal components are definitions of the phenomena to be studied, theoretical perspectives in terms of which empirical work is framed, and methodological procedures through which research is conducted. Problems with and prospects for each of these dimensions are explored, with special attention to the issue of definitions.
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Noeralamsyah, Zenno. "Gülen on Nature of Knowledge." Aqlania 10, no. 2 (November 28, 2019): 147. http://dx.doi.org/10.32678/aqlania.v10i2.2302.
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This article aim to explore perspective of Fethulleh Gülen about knowledge. The idea that science and religion coalesce in the structure of the universe has been expressed by Western philosophers, that contributed to the almost complete separation of intellectual and scientific activities from religion. In this view of dualism, science and religion both find their apotheosis and its keeping religion and science separating by an unbridgeable chasm. The ontological argument of the idea of giving birth to materialism, which supposes that the nature of existence based on matter. Associated with this, Fethullah Gülen offers a new typical scientific approach that will fuse scientific knowledge and religious beliefs closely associated with spirituality, reconfigures modern understandings of science and faith to relieve the dichotomous presumption of the reason-revelation divide. He is deeply interested in the problematic of the relationship between religion and science, while he does not reject the modern scientific approach, neither does it deify it. The essence of the philosophical thought of Fethullah Gülen (who was otherwise known simply as Hoca Effendi) is that understanding the religious texts and the creeds of Islam should be performed using sufi interpretation and commentary by transmission, without denying current context. In Gülen’s view, religious belief and scientifical reason should be combined, for they are a single truth with two expressions. Therefore, the unification of physics and metaphysics in the nature of knowledge, fundamental concept of bridging science and spirituality, both traditional and modern influences in Gülen's treatment of science will be analyzed in this article, to examine what nature of knowledge is in accordance with Gülen's worldview.
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Sidorenko, Vladimir. "Stereotyping of Thinking as a Cultural Knowledge Transmission Factor." Logos et Praxis, no. 2 (December 2020): 92–98. http://dx.doi.org/10.15688/lp.jvolsu.2020.2.9.
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Stereotyping of thinking is a direct consequence of the rapidly increasing amount of information transmitted in the system of intra-cultural and intercultural communication. Stereotyping distributes the cognitive load on categorization and systematization of cultural knowledge between subjects of communication, allowing them to save physiologically limited mental resources. Stereotyped information is more adapted for direct use in solving problems facing the individual than unprocessed volumes that require understanding. One of the functions of the stereotype is the role of a socio-cultural filter that passes only the information that is consistent with the already formed system of cognitive schemes of its recipient. From the standpoint of linguistics, the prototype theory is confirmed by the analysis of units expressing the degree of prototypicality. At the same time, stable protoand stereotypes are transformed into archetypes, this fact has both a positive and negative effect – instead of effective communication schemes in modern conditions, archetyped programs come to life. Communication schemes can activate religious and other cultural attitudes instead of the actual ones which initially were supposed to be used for solving the problem. The fundamentalism of simple images considered as cultural schemes activates the potential for rejection of proto- and stereotypes, undermining their legitimacy. In the prototype-stereotype-archetype chain, the communicative potential of information components increases along with the growth in external influence on the subject's cognitive system. At the same time, the stereotyping of cultural knowledge can be used for collective programming of a social group, determining its common vector of development. Moreover, repeatedly tested and retransmitted stereotypes pass into the category of archetypes, forming the collective basis of a cultural community. In addition to that, an increase in the dependence of an individual on the transmitted information, including stereotypical information, leads to a decrease in his creative potential, forming in modern society a consumer attitude not only to the material world but also to cultural knowledge.
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Lo Faro, Alessandro, and Alessia Miceli. "New Life for Disused Religious Heritage: A Sustainable Approach." Sustainability 13, no. 15 (July 22, 2021): 8187. http://dx.doi.org/10.3390/su13158187.
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The sustainable reuse of the built heritage is one of the main challenges of our time. Religious heritage, in particular, requires strong survey strategies and analyses in order to achieve consistent approaches for the conservation and transmission of its value, both material and immaterial. The exploitation of the latter is underpinned by knowledge analyses, prior to the conservation actions, with a focus not only on the techniques of material restoration but also on the values that it represents for the territory and local communities. With this aim, three case studies in Southern Italy are here presented, that offer a good example of how ecclesiastical heritage, although vast and diffuse, is still an undervalued asset. By combining accurate knowledge and historical research in comparison with the residual performance of the buildings, the results aim to demonstrate how integrated knowledge strategies can pursue more conscious choices of new possible uses for abandoned religious heritage, resulting in preserve their memory and add value in terms of social sustainability.
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Spannari, Jenni, Kati Tervo-Niemela, and Laura Kallatsa. "Transformations and Transmission – A Contextual Look at Religious Biographies of Older Adults." Innovation in Aging 5, Supplement_1 (December 1, 2021): 922–23. http://dx.doi.org/10.1093/geroni/igab046.3341.
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Abstract Examination of religious biographies tend to show increase of religiosity towards old age, most often in the context of a previously familiar religious community. These changes in individuals do not happen in a vacuum. Religious landscapes are also in transformation, characterized by a steady decline of institutional religiosity and religious practice in most European countries and more recently in the US and Canada, too. However, there is a dire lack of detailed knowledge on how these changes in individuals and societies are intertwined. This paper presents findings of the Finnish sub-project of the five-country research project “Transmission of religion across generations.” The paper utilizes both three-generation interviews, and the contextual information gathered in the families about the past and present generations. The narratives about religious biographies of the oldest (gen.1) interviewees are discussed, and set in the context of the changes in the surrounding social sphere and the interviewees’ role in the family. Key findings include a general trend of increased flexibility, openness and communication over time – both in the religious views of the individuals, the roles different generations take in the family, and the cultural atmosphere in the society. Also, the results suggest that this flexibility is an essential factor in successful transmission of religion or other convictions across generations. The findings illustrate the complexity and contextuality of building and researching narratives of religious biographies. Thus, the results contribute to future examinations on how changes in societies and families affect the religious styles and convictions of older adults.
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Titilayo M., Musa. "HIV/AIDS KNOWLEDGE AND UTILISATION OF HCT UPTAKE AMONG MUSLIM YOUTH IN SOUTH WEST NIGERIA." Kampala International University Interdisciplinary Journal of Humanities and Social Sciences 3, no. 1 (April 16, 2022): 295–302. http://dx.doi.org/10.59568/kijhus-2022-3-1-18.
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Nigeria has the third highest population of people living with human immunodeficiency virus (HIV). Despite this, the knowledge of HIV/AIDS and uptake of voluntary counselling and testing (VCT) is still low, especially in the rural areas. This study assessed knowledge of HIV/AIDS and uptake of VCT among Muslim youths in a community in Oyo State, Nigeria. A pretested questionnaire was administered on a cross-section of 309 Muslim youth attending a religious programme in Iseyin town, Nigeria. Information about knowledge of HIV/AIDS and uptake of VCT was elicited among respondents. The majority of respondents did not know the need to assess and why VCT; however, knowledge of route of disease transmission was high, with majority mentioning sexual activity and unscreened blood transfusion, respectively, as possible transmission routes. Respondents listed avoidance of premarital sex, outlawing prostitution, and screening of blood before transfusion as protective measures respectively. Reasons for rejection of VCT included fear of stigma, marital disharmony, incurable nature of the disease and Islamic belief that HIV is most common among youth that are not religious because Islam is already against sexual intimacy before marriage.
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Martin, Richard C. "The Transmission of Knowledge in Medieval Cairo: A Social History of Islamic Education. Jonathan Berkey." Journal of Religion 74, no. 2 (April 1994): 283–84. http://dx.doi.org/10.1086/489379.
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Fux, Michal. "Heraclitean Rivers: Zulu Cultural Transmission." Journal of Cognition And Culture 15, no. 5 (November 11, 2015): 493–507. http://dx.doi.org/10.1163/15685373-12342162.
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Rituals are part of all religious systems and their transmission and stability have exercised many scholars for decades. Within cognitive anthropology competing views of cultural transmission have emerged in recent years in terms of the mechanisms by means of which cultural forms, including rituals, are transmitted and persist (or not) within societies. Two schools of thought focusing on (1) the “epidemiology of representations” and (2) memetic cultural evolution have informed this study’s goal for gaining insight on the plausibility of cultural learning models as opposed to Sperber et al.’s emphasis on meta-representational processes of representation generation. This study examined 11 life-stages Zulu rituals in terms of participants’ (a) knowledge of them; (b) performance of them; and (c) direct observation of them in order to make some initial judgments about the importance of various forms of direct observational learning for ritual transmission. It was found that while knowledge of rituals was high, observance rate was significantly lower, and performance rate was substantially lower. These results tentatively suggest that an emphasis on understanding those cognitive systems (Hazard Precaution, Action Representation) that might constrain ritual representations (and fit within the Sperberian framework) would be the best way to advance justifiable explanations of ritual transmission.
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Vorontsova, Elena. "The ways of transmission of religious knowledge in the communities of old believers in south Vjatka." St.Tikhons' University Reviews 62, no. 6 (December 31, 2015): 70–80. http://dx.doi.org/10.15382/sturi201562.70-80.
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Zappa, Francesco. "Popularizing Islamic Knowledge through Oral Epic: A Malian Bard in a Media Age." Die Welt des Islams 49, no. 3-4 (2009): 367–97. http://dx.doi.org/10.1163/004325309x12458504137743.
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AbstractThis article explores a rather understudied feature of West African oral epics, namely its role as a channel for the transmission and popularization of Islamic religious knowledge. The documentary basis of analysis is provided by a set of oral texts performed in the Bambara language by a Malian griot (i.e. a member of an endogamous bards' lineage) and marketed in audiotape recorded form through the channels of local informal economy. Special attention is devoted to the multiple roles played by the bard in his complex relationship to Islamic knowledge. In spite of his abundant references to learned, sometimes even esoteric doctrines in texts appealing to a broad, undifferentiated audience, at a closer look the main goal of his popularizing attitude appears to be the reassertion of the legitimacy of traditionally trained local scholars and religious leaders, acting as his patrons, through a compelling magnification of their superior knowledge. What is at stake is precisely the defence of a locally rooted epistemological model against the challenges coming from Islamic reformers who promote alternative (and more rationalising) understandings of religious knowledge and authority. Seizing the new opportunities offered by the mediatization of his verbal art, the griot engages effectively in the religious debates that animate an increasingly globalised national public sphere.
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Barrett, Justin. "Coding and Quantifying Counterintuitiveness in Religious Concepts: Theoretical and Methodological Reflections." Method & Theory in the Study of Religion 20, no. 4 (2008): 308–38. http://dx.doi.org/10.1163/157006808x371806.
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AbstractBoyer's theory of counterintuitive cultural concept transmission claims that concepts that ideas that violate naturally occurring intuitive knowledge structures enough to be attention-demanding but not so much to undermine conceptual coherence have a transmission advantage over other concepts (Boyer et al. 2001: 535-64). Because of the prominence of these counterintuitive concepts in religious belief systems, Boyer's theory features prominently in many cognitive treatments of religion. Difficulties in identifying what are and are not counterintuitive concepts in this technical sense, however, has made empirical treatment of Boyer's theory irregular and difficult to evaluate. Further, inability to quantify just how counterintuitive a given concept is has made ambiguous specifying where the alleged cognitive optimum lies. The present project attempts to clarify Boyer's theory and presents a formal system for coding and quantifying the "counterintuitiveness" of a concept, and hence, facilitates empirical scrutiny of the theory.
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Pinto, Paulo G. "Migrant Souls." Anthropology of the Middle East 19, no. 1 (June 1, 2024): 125–40. http://dx.doi.org/10.3167/ame.2024.190108.
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Abstract This article analyses the reconfiguration of religious identity in the Druze community in Minas Gerais, south-eastern Brazil, which was formed by the arrival of immigrants from Lebanon in the end of the nineteenth and beginning of the twentieth centuries. The immigrants created ethnic and religious institutions destined to maintain Druze identity and its Islamic character. However, the transmission of religious knowledge to the generations born in Brazil was fragmentary and imperfect. Nevertheless, Druze identity was maintained by many and completely recreated in the religious context of Catholicism and Spiritism, while the connection to Islam faded away. The analysis focuses on how religious authorities and the belief in reincarnation were the main elements that allowed continuity in religious identity together with the transformation of tradition.
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Choi, Wonoh. "An Experimental Review of the Knowledge System of Oral Literature Texts." Society Of Korean Oral Literature 72 (March 31, 2024): 5–35. http://dx.doi.org/10.22274/koralit.2024.72.001.
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This study examines whether oral literature can be considered as a knowledge system. In an oral society, oral literature not only serves a literary function but also serves as the only medium for accumulating and transmitting forms of traditional knowledge. However, after the invention of writing, the authority in literature and knowledge shifted to ‘writing’ and ‘the written’ and (individual creations rather than group transmissions; written records over oral records). Nevertheless, oral literature has continued to preserve the essence of the oral tradition. In this respect, the acceptance of the elite's literature and ideology, the ideology and morals of the ruling class', and oral text compositions can be understood in the context of oral tradition. Therefore, analyzing oral literature texts as knowledge and the diverse types of knowledge incorporated in their composition represents an academic attempt to comprehensively study oral literature. In relation to this, it seems possible to explain the knowledge system of oral literature texts from two perspectives. One is the text itself as traditional knowledge, which is related to the issue of how to interpret the traditional knowledge inherent in oral literature texts. Through this, it will be possible to systematize what ethical beliefs, religious beliefs, historical understanding, etc. the oral literature transmission group has. The other is traditional knowledge as a component within oral literature texts, and this is related to the question of how oral literature texts constitute various types of traditional knowledge. Through this, it will be possible to systematically explain how various types of knowledge, such as indigenous language knowledge, experiential knowledge, folk knowledge, religious knowledge, knowledge of elite literary culture, and knowledge as a dominant ideology, work to compose oral literature texts. In this way, examining oral literature from the perspective of a knowledge system can provide useful implications in delving into the essential properties and functions of oral literature.
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Stoskopf, Carleen H., and Yang K. Kim. "Factors Affecting Knowledge about HIV/AIDS among Rural Villagers in Coastal Kenya." International Quarterly of Community Health Education 22, no. 1 (April 2003): 33–45. http://dx.doi.org/10.2190/ty9d-c5nw-ga28-yfy9.
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Person-to-person interviews were conducted with a convenience sample of 99 residents of 12 rural villages in the coastal region of Kenya. The survey was organized into four sections: demographics; sources of information regarding HIV/AIDS; knowledge about HIV/AIDS and its transmission and prevention; and perception of personal risk. The average age of the study population was 31.6 years. On average, respondents had 7.1 years of formal education, 51.6% were female, 82.8% were married, and 57.6% were Christian. The majority of people received information about HIV/AIDS from the radio (83.9%). Thirty-eight percent of respondents reported currently knowing someone with HIV/AIDS. The average knowledge score about HIV/AIDS transmission and prevention is 71.6%. Significant predictors of a high knowledge score include getting information from a religious leader, a nurse, a friend, AIDS literature, and television. Those who currently know someone with HIV/AIDS have a significantly higher knowledge score.
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Kyrtatas, Dimitris. "PROPHETS AND PRIESTS IN EARLY CHRISTIANITY: PRODUCTION AND TRANSMISSION OF RELIGIOUS KNOWLEDGE FROM JESUS TO JOHN CHRYSOSTOM." International Sociology 3, no. 4 (December 1988): 365–83. http://dx.doi.org/10.1177/026858088003004004.
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Doolotkeldieva, Asel. "Madrasa-based Religious Learning: Between Secular State and Competing Fellowships in Kyrgyzstan." Central Asian Affairs 7, no. 3 (September 22, 2020): 211–35. http://dx.doi.org/10.30965/22142290-bja10010.
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Abstract Kyrgyzstan has experienced a rapid and diverse expansion of religious educational offerings in the past two decades and presents a fascinating regional case study of the development of Islamic education. Based on a rich ethnographic study, this article explores recently developed processes by which madrasa-based knowledge is established and transmitted. In revealing these processes, the article draws attention to political struggles for control over the transmission of religious knowledge between state and non-state actors on the one hand, and religious actors on the other. It further delves into the material and spiritual world of madrasas as perceived by students motivated to gain education and their families. In the final section, it uncovers how different madrasas use religious education, under the varied concept of ‘service to community’, to establish and maintain networks of graduates, which are necessary to the further rooting of Islamic fellowships into society, politics and the economy.
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Kajin, Sudar. "Mekanisme Transmisi Pengetahuan dengan Modus Imperatif Kesiapan dan Kemampuan Penerapan Pembelajaran dalam Perspektif Pendidikan Islam." Progressa: Journal of Islamic Religious Instruction 3, no. 1 (August 14, 2019): 113–22. http://dx.doi.org/10.32616/pgr.v3.1.170.113-122.
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Grounding the transmission of knowledge by simplifying the learning process on real-world problems helps students maintain what is taught and remembers lessons learned when and when needed will have benefits and can be achieved using a variety of student-friendly teaching and learning methods that take into account interests, needs, and levels students. This article was written with the aim of studying the mechanism of knowledge transmission with the Readiness and Ability to Apply Learning Mode in the Islamic Education Perspective. The results of the discussion conclude that: 1) The concept of learning from teacher to student is popularly referred to as the 'Transmission' paradigm in learning and the process as a 'Transmission mechanism' with a different hierarchical Imperative mode; 2. In Islam, education is based on what Islamic ideals once held about educating all human beings rather than the narrow transmission of discursive knowledge. Islamic knowledge is the knowledge contained in the human body and the ways in which Muslims use it to archive, transmit, decode, and actualize religious knowledge based on a combination of imperative modes; 3) Islamic education aims to develop humans holistically, contrary to western education which focuses primarily on intellectual development. The main purpose of Islamic education is to reform and build human life and develop balanced relationships between individuals, communities and the world based on ethical concepts; 4) regardless of the frame of 'readiness to learn' or 'readiness for school', there is far more preparedness than this and far more that we can do to help everyone become more prepared to learn and overcome life.
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Mahfudloh, Ririn Inayatul. "Peran Sanad Keilmuan Dalam Pengembangan Pondok Pesantren." Qomaruna 1, no. 1 (October 12, 2023): 23–30. http://dx.doi.org/10.62048/qjms.v1i1.24.
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This study investigates the critical role of scientific Sanad in preserving the authenticity and validity of Islamic religious teachings within the context of Pesantren (Islamic boarding schools). By having a Sanad that is linked to religious scholars or kiai within Pesantren, it ensures that the disseminated knowledge is in strict accordance with authentic religious doctrines. Employing a qualitative research methodology, specifically a Systematic Literature Review (SLR), the study reveals that the tradition of scholarly Sanad in Islamic boarding schools (pesantren) is fundamentally centered around the kiai. The Kiai serves as the terminal link in the chain of knowledge transmission, particularly evident in the unique pedagogical methods of Pesantren where specific religious texts are studied. The concept of Sanad Kesains not only strengthens religious teachings but also contributes to the institutional development of Pesantren. It enables the Kiai to align with the vision of the Pesantren, thereby extending its impact beyond individual student development to broader social transformation. The resilience and adaptability of Pesantren in the face of modern challenges substantiate the continuing relevance of the scientific Sanad tradition.
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Gusmian, Islah, and Mustaffa Abdullah. "Knowledge Transmission and Kyai-Santri Network in Pesantren in Java Island During the 20th Century: A Study on Popongan Manuscript." Jurnal Akidah & Pemikiran Islam 24, no. 1 (June 30, 2022): 159–90. http://dx.doi.org/10.22452/afkar.vol24no1.5.
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The article examined the knowledge transmission and the network of kyai-santri in pesantren in Java in the 20th century. Both of these aspects were studied through Popongan manuscripts kept at Popongan Pesantren, Klaten, Central Java. The Popongan manuscript was derived from the study notes and a copy of the text referenced in the study at the pesantren. A large number of manuscripts were written and copied by Kyai Muhammad Muqri, one of the kyai at Popongan Pesantren. Through this study, Popongan manuscripts were positioned as social and cultural products, so that interactions, social relationships, and interests in them can be properly expressed. The research showed that the fields of knowledge studied in pesantren were diverse, including fiqh, grammar, theology, Sufism, and history. This diverse field of knowledge was well transmitted through kyai-santri networks. In addition, the kyai also criticized religious views that were inconsistent with Islamic principles. For example, the rejection of Wahhabi’s teachings by Muḥammad Dimyaṭī in the book Lawāmi‘ al-Burhān. In terms of socio-culture, this study also revealed that through knowledge, the relationship between kyai-santri as well as between kyai-rulers in Surakarta was interconnected from time to time. Through this kind of education, pesantren played an important role in building a comprehensive religious tradition.
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Elgodwi, Somaya. "Hemodialysis Technician Knowledge, Perceptions, and Attitudes Towards HIV/AIDS in Airport Road Polyclinic." Khalij-Libya Journal of Dental and Medical Research 4, no. 2 (October 15, 2020): 32–37. http://dx.doi.org/10.47705/kjdmr.204205.
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Background and aims: Human immunodeficiency virus infect cell of immune system, destroying or impairing their function. Infection with virus result in progressive deterioration of the immune system, leading to immune deficiency. This study aims to assess the knowledge level of perceptions who were working with HIV patient who were attending the hemodialysis unit in Airport Road Polyclinic 2018. Methods: In this study descriptive cross-sectional survey was done in hemodialysis unit in Airport Road Polyclinic, conducted in the period from first of December 2018 to 12th December 2018. The study included 70 health workers in Airport Road Polyclinic and agreed to answer the questioner. The questioner includes socio-demographic data general knowledge, mode of transmission and prevention of HIV. Results: Out of 70 participants, 23 were males and 47 were females, general knowledge about the disease was considered to be good (73%) in the same time less than half of participants (43%) had good score regarding the mode of HIV transmission, and (65%) of participants had good score level about the prevention of HIV. Health institute was found to be the most important source of knowledge among participants in this day, followed by read material, then TV, and lastly religious institutes. Conclusion: Structured education in the form of school curricula, health talks / seminars, in service training, and continuous education should be targeted at the medical staff. The role of television channels should be emphasized in distributing accurate, active and effective massage to the population, especially the younger age groups about sexually transmitted diseases. These massages should match social norms and religious values.
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Putra, Ahmad. "ALUR TRANSMISSION OF RELIGIOUS KNOWLEDGE AND ISLAMIC THOUGHT DALAM ISLAMIC THOUGHT; AN INTRODUCTION KARYA ABDULLAH SAEED TERBITAN ROUTLEDGE 2006." Islam Transformatif : Journal of Islamic Studies 3, no. 1 (November 13, 2019): 73. http://dx.doi.org/10.30983/it.v3i1.1602.
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<p><em>This paper describes the fundamental teachings of the Prophet Muhammad, the development of religious knowledge, and the social and political context that shaped the intellectual tradition of Islam. Abdullah Saeed, in the transmission of spiritual experience and Islamic thought, introduced the basic teachings of Islam. The emergence of Islam is closely related to the history of its birthplace, the city of Mecca. Besides, Abdullah Saeed also discussed the beginning of the development of religious knowledge, which was immediately explained by the Qur'an and the emergence of sects that influenced the course of change towards truth. Each of these sects and sects has its doctrine, and if there is anything against it, there is undoubtedly a separate assessment of the differences that are believed. Several groups with various theological or religio-political orientations emerged. Among them are Kharijis (khawarij), Shia, Qadaris (qadariyya), Mu‘tazilis (mu‘tazila), Jabris (jabriyya) and Murji'is (murji'a).</em></p>
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Bahna, Vladimír. "Memorates and memory. Reevaluation of Lauri Honko’s theory." Temenos - Nordic Journal of Comparative Religion 51, no. 1 (June 8, 2015): 7–23. http://dx.doi.org/10.33356/temenos.8783.
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This paper deals with the phenomena where culture and society influence the content of personal experiences. It confronts psychological knowledge about autobiographical memory and folkloristic theories associated with the concept of memorate – a personal experience narrative which is build upon a supernatural belief. Autobiographical memory is not a vessel in which static information is deposited and later recalled; rather it is a dynamic process of repeated construction and reconstruction of memories, which is subject to many internal and external influences. Ideas and concepts, widespread in society, dreams and beliefs, stories and experiences of others, can be, and often are incorporated into autobiographical memories. Similarly folklorists found out that memorates (personal experience narratives) often consist of traditional elements. The author of this paper argues that the theory of Lauri Honko regarding the formation and transmission of memorates (1964) largely coheres with psychological knowledge about autobiographical memory. This kind of social contagion of memory suggests a possibility for a specific form of cultural transmission of beliefs and concepts related to experiences.
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Chen, Jinhua. "Monastic learning and private education: the knowledge fostering and transmission network centered around Buddhist temples in Medieval China." Studies in Chinese Religions 7, no. 1 (January 2, 2021): 138–57. http://dx.doi.org/10.1080/23729988.2021.1903740.
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Piekhachek-Oherman, Habriela. "Grandparents and grandchildren in the intergenerational transmission of knowledge, patterns and values." Osvitolohiya, no. 6 (2017): 123–28. http://dx.doi.org/10.28925/2226-3012.2017.6.123128.
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According to Mead’s concept, the vision of the world based on the authority of the older generation and patterns provided by grandparents is not valid any longer. At the same time, the elements of post-figurativeness and pre-figurativeness co-occur in the cross-generation cultural transmission. By being born and educated in the environment of older family members, a child acquires knowledge and gets acquainted with the values considered as traditional in the community. On the other hand, seniors’ learning new technology from the young enables being together of grandparents and grandchildren. This enhances talk, transmission of values and experiences as well as getting both generations emotionally and mentally closer. The article deals with the study the findings of which show that the old bring religious, historical and moral values for family life. In this respect, seniority is an important human potential, indispensable in the upbringing of the younger generation. A large part of grandparents' behavior patterns is a reference to the behavior of grandchildren, determining their belonging to a particular group or community. On the other hand, the emergence of new realities of life, the development of new models of lifestyle does not clearly indicate the devaluation of the authority of grandparents.In the research group, grandchildren use the experience, skills and knowledge of the older generation. Moreover, the phenomenon of post-visualization can be found when grandchildren become parents. In turn, training older people by the younger ones mainly occurs regarding practical skills related to using computers, tablets, cameras, smartphones etc. The phenomenon possesses an indispensable educational sense. It enables grandchildren to have time with her grandparents - communicating, transferring values and experience.
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Rofiq, Hasniar, Luluk Fikri Zuhriyah, and Abdul Muhid. "Komunikasi Dakwah Komunitas Perempuan Pekerja Migran di Malaysia." Jurnal Kopis: Kajian Penelitian dan Pemikiran Komunikasi Penyiaran Islam 4, no. 2 (March 1, 2022): 94–106. http://dx.doi.org/10.33367/kpi.v4i2.2364.
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In pursuit of Islamic knowledge, Muslim women migrant worker create religious spaces where they can express their religiosity. In Malaysia, there are communities that specifically support Indonesian migrant workers, especially Muslims, including female migrant workers. One of the functions of the community is as a means of da’wah to Indonesian migrant workers. The purpose of this study was to explore the communication of da'wah in the Muslim community of women migrant workers in Malaysia. This research is qualitative in nature. The data of this study were analyzed based on Grounded Theory (GT). Data were collected through observation and semi-structured interviews conducted virtually. Then, it is analyzed through different coding stages, namely: open, axial, and selective. The results show that the communication in producing Islamic knowledge in the Muslim community is more informal, less traditional, and more interactive than the way Islamic knowledge is produced in mosques, Islamic organizations, and central IPMI. This community gives women the space to show religious autonomy as well as the production and transmission of Islamic knowledge for influencing the members' behavior. The process of changing behavior that occurs in the form of conformity, social facilitation, and polarization. These three forms of influence take place both in the dimensions of knowledge, belief, ritual, experience and religious commitment.
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van der Vliet, Jacques. "Charming a Clogged Nose: A Late Coptic Magical Spell from Saqqara." Journal of Ancient Near Eastern Religions 18, no. 2 (November 26, 2018): 145–66. http://dx.doi.org/10.1163/15692124-12341298.
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Abstract A reedition and analysis of a late (ca. 10th–11th cent.) Coptic magical charm found at Saqqara. The commentary links the charm to pre-Christian models and discusses the possible modes of transmission of traditional ritual knowledge in Christian Egypt.
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O’Brien-Kop, Karen. "Mobilities in Religious Knowledge: Phiroz Mehta and the Logics of Transreligiosity in 1970s–80s South London." Religions 14, no. 7 (July 13, 2023): 907. http://dx.doi.org/10.3390/rel14070907.
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This paper examines transreligiosity in the context of the transmission of South Asian concepts of spirituality to the UK in the 20th century. Between the 1920s and 1990s, Indian teacher and author Phiroz Mehta (1902–1994) crossed borders in a colonial and postcolonial shuttling between India and the UK but also transgressed conceptual and practice borders of religion, teaching Indian religious concepts to post-Christian spiritual seekers in 1970s–80s South London. Mehta cultivated an elasticity between many religious and philosophical traditions, recognising the post-institutional fatigue of subjects who sought alternative forms of ‘belonging without believing’. Privileging the domestic space for teaching, as well as transitory ‘camp’ gatherings in the UK and Germany, Mehta often operated in the social margins, combining teachings from Hinduism, Buddhism, and Christianity with Zoroastrianism, Judaism (specifically Kabbalah), and Daoism. He offered his tutees the freedom to practice religion in whatever way they chose by drawing on a broad range of traditions concurrently to create a transreligiosity. This paper examines Panagiotopoulos and Roussou’s ‘transgressional webs of practising individualised forms of alternative spirituality’ in relation to Mehta’s followers in the 1970s-1980s and asks how transreligiosity relates to other theoretical analyses, such as religious exoticism, bricolage, religious appropriation, cultural re-articulation or assemblage. This paper focuses on qualitative interviews with original members of the Mehta community conducted between 2021 and 2022.
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Lin, Ruo. "Buddhist Women and Female Buddhist Education in the South China Sea: A History of the Singapore Girls’ Buddhist Institute." Religions 14, no. 3 (March 15, 2023): 392. http://dx.doi.org/10.3390/rel14030392.
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This paper studies the history of the Singapore Girls’ Buddhist Institute, the first and only modern Buddhist education institution for women in Singapore and Malaysia. This paper aims to explore a dynamic transregional Buddhist network constructed by nuns, vegetarian nuns, and laywomen, with a particular emphasis on the prominent female figures and religious women communities involved. Through an analysis of the movements and religious practices of the Buddhist women community, the author demonstrates the contributions of Buddhist women to the transmission of religious knowledge and modern experiences. It is this paper’s intention that the micro-history of the case could contribute to restaging the women-centered Buddhist community in the narrative of “South China Sea Buddhism”.
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Jabbar, Abdul. "Pesantren." TASAMUH: Jurnal Studi Islam 10, no. 1 (April 2, 2018): 125–48. http://dx.doi.org/10.47945/tasamuh.v10i1.68.
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Islamic school is an education institutional of Islam that functions as center of education and transmission of Islam (preaching). There are five elements of Islamic school, among one and another cannot be separated. The five of this element include an Islamic religious teacher, religious pupil, Islamic boarding school, mosque, and teaching of classical holy book, or it can be mentioned as yellow’s holy book. The process of inherent preaching in education is conducted in Islamic school environment. The problematic of preaching is the challenge and the preaching’s future for the Islamic boarding school that is required to be an institutional of preaching and Islam education but also following as the development. Thus, Islamic school is not only recognized as traditional, but it is able to be institutional modern of preaching and education that has three transmission functions of Islamic knowledge, maintenance of Islamic tradition and development of Islamic Teacher.
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Jabbar, Abdul. "PESANTREN: TANTANGAN DAN MASA DEPAN DAKWAH." Tasamuh: Jurnal Studi Islam 10, no. 1 (November 7, 2018): 125–48. http://dx.doi.org/10.32489/tasamuh.50.
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Islamic school is an education institutional of Islam that functions as center of education and transmission of Islam (preaching). There are five elements of Islamic school, among one and another cannot be separated. The five of this element include an Islamic religious teacher, religious pupil, Islamic boarding school, mosque, and teaching of classical holy book, or it can be mentioned as yellow’s holy book. The process of inherent preaching in education is conducted in Islamic school environment. The problematic of preaching is the challenge and the preaching’s future for the Islamic boarding school that is required to be an institutional of preaching and Islam education but also following as the development. Thus, Islamic school is not only recognized as traditional, but it is able to be institutional modern of preaching and education that has three transmission functions of Islamic knowledge, maintenance of Islamic tradition and development of Islamic Teacher.
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Suhendra, Ahmad. "TRANSMISI KEILMUAN PADA ERA MILENIAL MELALUI TRADISI SANADAN DI PONDOK PESANTREN AL-HASANIYAH." Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) 5, no. 2 (December 23, 2019): 201–12. http://dx.doi.org/10.18784/smart.v5i2.859.
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The process of knowledge transmission in boarding school (pesantren) is done by maintaining tradition of giving ‘ijazah sanad’ (license on chain of transmission) . It enables that the teaching delivered in Pesantren continued to the authors of book (kitab) up to prophet Muhammad (peace be upon him). In millennial era today, some people study about religion to unclear teacher. They learn through social media, such as Facebook and YouTube. People are easily to access cross-regional studies. However, in millennial life, one of pesantren in Tangerang still maintains sanadan tradition. Pondok pesantren Al-Hasaniyah used to hold sanadan at the end of the year. This article explains the urgency of sanad for scholarship in the millennial era and describes the sanadan tradition in the Pesantren al-Hasaniyah in the transmission of religious knowledge. This study uses qualitative approach and data collected through observations and interviews. This results found that Pondok Pesantren Al-Hasaniyah formalizes sanadan tradition into an annual agenda so that students have a clear knowledge and connected until prophet Muhammad saw. However, it needs innovation in order to continuosly exist and not only for annual rituals.
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Alreeme, Sara, Hamid Bokhary, and Adam T. Craig. "Transmission of Antimicrobial Resistant Bacteria at the Hajj: A Scoping Review." International Journal of Environmental Research and Public Health 19, no. 21 (October 29, 2022): 14134. http://dx.doi.org/10.3390/ijerph192114134.
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Background: The Hajj is an annual religious mass gathering event held in Makkah, Saudi Arabia. With millions of participants from across the globe attending the Hajj, the risk of importation, transmission, and global spread of infectious diseases is high. The emergence of antimicrobial resistant (AMR) bacteria is of worldwide concern and the Hajj poses a serious risk to its dissemination. This review aims to synthesize published literature on AMR bacteria acquisition and transmission associated with the Hajj. Methods: We searched electronic databases to identify literature published between January 1990 and December 2021. The search strategy included medical subject headings and keyword terms related to AMR bacteria and the Hajj. Results: After screening 2214 search results, 51 studies were included in the analysis. The review found 6455 AMR bacteria transmissions related to the Hajj. Thirty predominantly enteric or respiratory disease-causing AMR bacterial species were reported with isolates identified in cases on five continents. Most were male, aged above 50 years and were diagnosed in Makkah. Most cases were identified through hospital-based research; few cases were detected in community or primary health care settings. Conclusions: This review provides a contemporary account of knowledge related to AMR transmission at the Hajj. It emphasizes the need for the enhancement of surveillance for AMR bacteria globally.
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NAJI, Hayat. "SEMANTIC NEGOTIATION AND RELIGIOUS TRANSLATION." RIMAK International Journal of Humanities and Social Sciences 03, no. 08 (November 1, 2021): 59–71. http://dx.doi.org/10.47832/2717-8293.8-3.5.
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The translation of religious texts has always been a perilous undertaking, especially when it concerns a sacred text. Indeed, seeing translation as an act of communication requires a knowledge of the communicative parameters that constitute it. The translator-speaker, who plays the role of intermediary, must create an interaction at the level of meaning and its semantic components. From this emerges the role of the addressee as the main protagonist and the only interpretative force of the message. Thus, the process of negotiation manages the translating activity, since the transfer of a message is not only reduced to a process of reformulation of the source text in another language, but, largely exceeds this compartmentalization. We will first discuss the challenges and stakes of the translation of religious texts, which we have chosen to illustrate with examples that make this aspect clear. Then, we will insist on the question of the translation as a semantic negotiation, considering that there is a confrontation between transmitter and receiver from the point of view of knowledge, historical and linguistic references. Indeed, this facet of the pyramid where the cultural dimension of translation and interpretation is played out remains unknown and implicit. It is quite easy to reveal what is related to the cultural, social and historical reality of a particular receiver. But that is not enough to communicate, it is also necessary to question the cultural references of this one, the representations conveyed by the language. Indeed, we have chosen to present examples of the Holy Qur'an translated by translators of different religions, and given that some translations have deviated from the noble mission of translation, in this case, the faithful transmission of the meaning, without any objectivity whatsoever, especially when it is a sacred text whose inimitability is not to be proven or tested. Thus, the difficulty in our choice stems, on the one hand, from the sacred character of the chosen writing, and on the other hand, from the nature of research in this field which is condemned to remain always relative. Since several elements control the translation of the sacred text, namely, the language, the tradition and the personal factors of the translator. Finally, the field of religious translation requires a great deal of precision and neutrality, and a constant rethinking of the fact that the slightest subjective or cultural interpretation could call into question our research work. Thus, when it comes to cultural transfer, the translator's task is to take into consideration the knowledge that already exists in the target culture about the source culture. Indeed, it is necessary to know how to relate the knowledge concerning the target culture to the knowledge via the source culture. The translator is the first receiver who receives and interprets the message; he will therefore try to understand the source culture with his own knowledge and value judgments. The translator is indeed a mediator because he assumes two roles, that of receiver and reader of the source message, however, the translator having a task of reader which must be different from that of the normal reader, since he must undoubtedly appropriate the competence of mediator in communication which crosses with the function of transmitter of the translated message. Moreover, this same message undergoes a second transfer; the target reader receives it and interprets it in turn according to his own ideological and cultural schemes. Thus, the process of the translated text is not limited to a single phase, but, it enchains back and forth during which the text acquires the imprint of the translator who makes the transfer. Without forgetting to negotiate the meaning by respecting all the circumstances of the original text. So, to what extent can this semantic negotiation communicate the said and the unsaid of the text? .
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Mchome, Zaina, Gerry Mshana, Esther Peter, Diana Aloyce, Saidi Kapiga, and Heidi Stöckl. "Women’s Narratives about COVID-19, Preventive Practices and Sources of Information in Northwestern Tanzania." International Journal of Environmental Research and Public Health 18, no. 10 (May 15, 2021): 5261. http://dx.doi.org/10.3390/ijerph18105261.
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COVID-19 has affected millions of people across the world. We conducted a phone based qualitative study to explore women’s perceptions of COVID-19, knowledge of its symptoms, transmission, and prevention practices in Northwestern Tanzania. We also examined their sources of information about the disease. Findings show that much of women’s framing of etiology, symptoms, and transmission routes of severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) greatly reflects the World Health Organization (WHO)/Centers for Diseases Control and Prevention (CDC) frame. Their preventive practices against COVID-19 included the biomedical, cultural, and religious frames, as participants engaged traditional practices and spiritual interventions alongside public health recommendations. Mass media was the main source of information about COVID-19, and one of the trusted sources, in addition to religious and local leaders. To be effective, health promotion programs on pandemics should make more use of the mass media, and communal networks to reach populations.
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Hamel, Chouki El. "The Transmission of Islamic Knowledge in Moorish Society from the Rise of the Almoravids to the 19th Century." Journal of Religion in Africa 29, no. 1 (February 1999): 62. http://dx.doi.org/10.2307/1581787.
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EL HAMEL, Chouki. "The Transmission of Islamic Knowledge in Moorish Society From the Rise of the Almoravids To the 19Th Century." Journal of Religion in Africa 29, no. 1 (1999): 62–87. http://dx.doi.org/10.1163/157006699x00241.
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