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Artículos de revistas sobre el tema "Blessing and cursing in the Qurʼan"

Autor: Grafiati

Publicado: 25 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Daniel Handino and Gizaw Bekele. "The Role of Blessing and Cursing in Traditional Conflict Resolution Mechanism among the Hadiya People, Southern Ethiopia." PanAfrican Journal of Governance and Development (PJGD) 1, no. 2 (2020): 82–99. http://dx.doi.org/10.46404/panjogov.v1i2.2334.

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Hadiya people have maintained their indigenous mechanisms of governance system known as “Seera”. This article addresses the role of blessing and cursing in conflict resolution among the Hadiya people. To achieve this objective, a qualitative method with an exploratory study design was employed. A total of 25, purposively selected, key informants have taken part as a primary source for this study. Besides, secondary sources have been used to substantiate data obtained from the primary sources. The major findings were that Hadiya traditional institutions have been playing a significant role to s

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2

Goh, Joseph N. "God>Cursing>Shaming>Blessing>Pride." TSQ: Transgender Studies Quarterly 6, no. 3 (2019): 435–41. http://dx.doi.org/10.1215/23289252-7549582.

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Abstract This response to Joy Ladin's work attempts to articulate how a reconceptualization of God in terms of a “cursing” and “shaming” God might be theologically helpful. Rather than understanding God as cursing transgender people who ought to be ashamed of themselves, this response investigates what it is that God might curse, shame, bless, and bring to pride in relation to transgender people.

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3

Buday, Kornélia. "Womanhood: Blessing or Cursing? - Blessed or Cursed?" Acta Ethnographica Hungarica 51, no. 1-2 (2006): 3–30. http://dx.doi.org/10.1556/aethn.51.2006.1-2.1.

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4

Chalier, Catherine. "Blessing Precedes Cursing: Philosophical Reading of Genesis 3:16." Religions 15, no. 9 (2024): 1028. http://dx.doi.org/10.3390/rel15091028.

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Additional interpretations of Genesis 3:16 have often translated God’s words to the woman as a punishment, even a curse, brought upon the woman as the result of her disobedience. Moreover, this so-called curse of the woman has been read by many interpreters as final and irreversible, given that God himself had decreed it. Interestingly, however, no curse is uttered at all in this passage. Moreover, Genesis 3:16 is itself preceded by a divine blessing, given in Genesis 1 to the human couple. As a blessing, it constitutes a divine decree that can neither be overturned nor challenged. The purpose

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5

ALLISON. "Blessing God and Cursing People: James 3:9-10." Journal of Biblical Literature 130, no. 2 (2011): 397. http://dx.doi.org/10.2307/41304208.

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6

Brumwell, Anselm. "Review of Book: The Semantics of Blessing and Cursing in Ancient Hebrew." Downside Review 129, no. 454 (2011): 72–74. http://dx.doi.org/10.1177/001258061112945410.

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7

Swartz, Michael. "The Aesthetics of Blessing and Cursing: Literary and Iconographic Dimensions of Hebrew and Aramaic Blessing and Curse Texts." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 187–211. http://dx.doi.org/10.1163/156921205776137891.

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8

Glaser, Brian Brodhead. "Blessing and cursing: Politics and self-object needs in the poetry of Adrienne Rich." Journal of Poetry Therapy 24, no. 4 (2011): 223–37. http://dx.doi.org/10.1080/08893675.2011.625202.

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9

Hanson, David C. ""Out of the Same Mouth Proceedeth Blessing and Cursing": Ruskin as the "Strange Disciple"." Modern Philology 90, no. 3 (1993): 360–80. http://dx.doi.org/10.1086/392084.

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10

Sanger, Andrew. "Gaga and naming as eco-somatic practices of enchantment." Journal of Dance & Somatic Practices 14, no. 2 (2022): 263–75. http://dx.doi.org/10.1386/jdsp_00086_1.

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This article will trace theories of enchantment and disenchantment in the social sciences to craft a theoretical framework of enchantment as a form of ecological relationality. The framework will be supported by examples drawn from fieldwork completed between 2017 and 2021 in the United Kingdom and Israel of the contemporary somatic practice Gaga, a workshop on blessing and cursing facilitated by Claire MacDonald, and a week-long workshop with Sandra Reeve. These examples, expanded by sections of ethnographic reflection denoted in italics, demonstrate how a contemporary theory of enchantment,

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11

Shamaeva, Anastasiia Egorovna. ""Benevolence has oil on the tip, cursing has blood"." Litera, no. 12 (December 2022): 75–82. http://dx.doi.org/10.25136/2409-8698.2022.12.39401.

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In this article, the Yakut and Mongolian proverbs (yak. algys ba&#1211;a syalaah, kyrys ba&#1211;a haannaah (lit. the benevolence has fat (oil) at the tip, the curse has blood), and mong. er&#1257;&#1257;liin &#1199;z&#1199;&#1199;rt tos, kharaalyn &#1199;z&#1199;&#1199;rt tsus (letters. benevolence has oil on the tip, curses have blood)) with a common semantics, “a blessing responds with kindness, a curse with blood" are presented as structural and semantic analogues. The subject of the study is word-by-word translation, which allows you to reveal a who

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12

WONDIMU, Tagel. "ETHIOPIA: TOMO – INDIGENOUS CONFLICT RESOLUTION MECHANISM OF THE BENC COMMUNITY." Conflict Studies Quarterly 36 (July 5, 2021): 83–94. http://dx.doi.org/10.24193/csq.36.6.

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Tomo indigenous conflict resolution approach is practiced by the Benč ethnic group and their neighboring communities within the southwestern fringe of Ethiopia. As an indigenous apparatus, the Tomo approach exhibits spirituality through blessing and cursing which are directed against the accused based on complying or contravening the very indigenous dispute management rules and regulations. The objective of this study was exploring the custom through which the studied community deals with conflict by using the indigenous Tomo approach. In pursuit of this objective, the researcher utilized a qu

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13

Márkus, Gilbert. "Dewars and relics in Scotland: some clarifications and questions." Innes Review 60, no. 2 (2009): 95–144. http://dx.doi.org/10.3366/e0020157x09000493.

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The deòradh in medieval Scotland has nothing to do with the crown official called the toschederach, nor does the word ever refer to a relic. The deòradh is a hereditary relic-keeper. The scattered surviving records include charters and annals, but also – when read with this in mind – the literature of saints' cults. These show that the relic, and therefore sometimes (but not always) a deòradh, could be involved in representations of ecclesiastical authority, for cursing and blessing, for raising tribute, enforcing laws and inaugurating kings, for bringing battle victory or preventing battle al

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14

VINITA and SHASHANK GUPTA DR. "SUPERNATURAL ELEMENTS IN ADITI BANERJEE'S THE CURSE OF GANDHARI." International Educational Scientific Research Journal 11, no. 1 (2025): 59–61. https://doi.org/10.5281/zenodo.14870825.

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Myths are particular accounts focusing Gods- Goddesses, demi-Gods and supernatural beings and exceptional events in a time which is totally different from the normal human experience. The aim of this paper is an effort to analyse Banerjee's novel <em>The Curse of Gandhari</em> which is mainly concerned with supernatural elements. She focuses on feminism and many critics also examine the same in this work. Supernatural elements have also taken place but mostly ignored. The term 'supernatural' means a power or force beyond normal or humanness. Banerjee portrays many sages with supernatural power

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15

Purba, Sudiarjo. "Literasi Digital: Sebuah Upaya Pelaku Pendidikan Agama Kristen dalam Membangun Integritas Remaja Gereja." Jurnal Shanan 6, no. 2 (2022): 183–200. http://dx.doi.org/10.33541/shanan.v6i2.4086.

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Remaja Kristen di daerah Sungai Bahar Provinsi Jambi adalah pengguna aktif smartphone tetapi belum mendapat bimbingan yang memadai dalam penggunaannya. Hal itu ditandai dengan penggunaan smarphone tidak pada waktu dan tempatnya. Penelitian ini bertujuan untuk memberikan kontribusi edukatif bagi remaja gereja dalam bidang literasi digital dimana mereka punya pengetahuan dan rambu-rambu dalam ekspresi diri terkait digital sehingga semua aktivitas digital mereka dilakukan dengan menjaga integritas mereka sebagai remaja gereja. Berusaha membentuk digital culture yang mendorong kemampuan memanfaatk

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16

Syarip, Robi, and Fatma Hetami. "Hope and Fear in Stephen King's "The Mist"." Rainbow: Journal of Literature, Linguistics and Cultural Studies 8, no. 2 (2019): 1–14. http://dx.doi.org/10.15294/rainbow.v8i2.33949.

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Hope and Fear are something that lies in the deep of the human mind that affect how people act. This research is conducted to reveal fear and hope in society as part of human psyche that build its very foundation. The topic of this research is hope and fear in Stephen King’s The Mist. The research instrument uses observation sheets, while the data collection is based on the library research. This is a descriptive qualitative research that used structuralism theory by Levi-Strauss. By using the structuralism theory, the analysis of the study was conducted through binary opposition found in the

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17

Christel, Mapa Kamdoum Genevieve, and Pilag Kakeu Charles Bertin. "Natural ressources and innovation: A new insight." Asian Journal of Empirical Research 14, no. 2 (2024): 39–51. http://dx.doi.org/10.55493/5004.v14i2.5117.

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The natural resource abundance and innovation is an emerging debate, and the literature has not yet provided all the elements to refute or confirm if natural resources are cursing or blessing . This article inspects the outcome of natural resources on innovation capacity. The data came from secondary sources collected over the period 1996-2015 in a range of 58 developing and developed countries. Applying ordinary least squares regression, the result shows that (1) abundance of natural resources negatively affects innovative ability; However, considering the sorts of resources, (2) petroleum, f

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18

Katzin, David. "The Use of Scripture in 4Q175." Dead Sea Discoveries 20, no. 2 (2013): 200–236. http://dx.doi.org/10.1163/15685179-12341261.

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Abstract It has been previously suggested that 4Q175 21–30 utilizes rare words and phrases obtained through its use of a lexicon derived from the Hebrew scriptures. It has not been noticed, however, that this entire section is made up of a string of rare or otherwise conspicuous words and phrases that function as allusions to “biblical” verses. As a result of identifying the context and primary meaning of these allusions, it will be shown that 4Q175 as a whole can be understood as being a stylized blessing-cursing text as is seen elsewhere in the Qumran Library (QL). Further, the synonymous ro

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19

Saldarriaga Isaza, Adrián. "Review of the social and economic dynamics under Colombian mining policy: Cursing the blessing?" Journal of International Development, June 14, 2022. http://dx.doi.org/10.1002/jid.3677.

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20

Vergaro, Carla. "Syntagmatic conformity: Blessings and curses in Winthrop’s Christian Charitie." Language and Literature: International Journal of Stylistics, May 4, 2022, 096394702210903. http://dx.doi.org/10.1177/09639470221090378.

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Despite all the attention Puritan sermons have received, no attention has been specifically devoted to the analysis of the two speech acts of blessing and cursing in these sermons from a cognitive-pragmatic point of view. This study aims at doing this, focussing on Winthrop’s A Modell of Christian Charity as a case study. I use the framework provided by the Entrenchment and Conventionalization Model – a usage-based and emergentist model of language knowledge and convention – and analyse how the syntagmatic association of the two speech acts contributes to the conformity profile of the sermon.

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21

Brandon, Brown. "The Covenant Ceremony in the Community Rule (1QS)." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574583.

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The Covenant Ceremony is a section of the Community Rule (1QS 1:16–2:18), one of the Dead Sea Scrolls. It is an initiation ceremony for members joining the community and a reminder of group boundaries and beliefs for those who have previously joined the group. The ceremony itself consists of three parts: a description of the community which the initiates join (referred to as the order of the yahad) and a blessing of God; a description of God's deeds for Israel (led by the priests) and the sins of Israel (led by the Levites) to which the initiates respond with confession of their own sins and p

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22

Phoebe, Georgiadi. "Early Byzantine Asceticism." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573930.

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Holy men (θεῖος ἀνήρ, also called men, servants, friends or devotees of God) emerged in the East as early as Late Antiquity and the Early Byzantine period. These were individuals that were thought to have been specifically chosen by God so as to spread his word and make him and his intentions present and evident to their contemporaries. In order to come closer to him and gain virtue and purity, holy men abandoned their previous life and practiced repentance and self-mortification through prayer and ascetic labour. As they needed to be undistracted to achieve this intimacy with God, holy men wi

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23

Yee, Mon Phay, Tin Tin New Dr-, and Abdel Wahed AMR. "Mantra Reciting of Burmese Buddhists." North American Academic Research, August 31, 2019. https://doi.org/10.5281/zenodo.3382337.

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The term “parit” in Myanmar is derived from Pāli word ‘paritta’ in accordance with the rule of omitting final syllable (uttaralopa). Actually, the paritta discourses are the suttas preached by the Buddha for the purpose of keeping as an enclosure to be free from troubles and dangers. These suttas are the most popular and handiest ones among lay people. They recite Parit every day to get blessing, to be in safe, to not to get disturbing from evils or devils. The paritta-recitation and listening to it can be regarded as religious activities in Theravada Buddhist countries

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