Religious Studies

Despite its tradition as a dominantly Christian country, Brazil is the host of the largest community of Japanese-descended people outside of Japan. This is the result of a long-lasting immigration process that started in 1908 and led to the establishment of a series of Japanese religions in the country. Although some of these groups are still restricted to the Japanese ethnic milieu, others have transcended their former ethnic boundaries and are quite successful in terms of recruiting new practitioners from a wider Brazilian audience. In order to identify the reasons for the failure or relative success of the various groups, the article starts with an overview of the historical development of Japanese religions in Brazil and summarizes the relevant results of the latest data provided by the institutions and the national census. The second part, which systematizes the strategies of transplantation of Japanese New Religions to Brazil, gives special attention to the construction of a transnational ancestor cult and the related emphasis on worldly benefits. The third part analyses in more detail the reinterpretation of ancestor worship and related rituals within Seichō-no-Ie. Finally, the fourth section refers the data to the academic discussion about the interrelated phenomena of globalization and glocalization.

There are at least six different approaches to integration adopted by educationalists in recent years. These interconnect and may partially overlap. Two kinds of confusion in talk of integration are identified, along with four other substantive questions that wouldbe faith-learning , integrationists need to address. Neither incarnational integration nor perspectival integration are adequate on their own. Evangelical and Reformed traditions are both at their best when they combine incarnational and perspectival in their efforts to integrate faith and learning.

Readers .familiar .with .the .direction .of . Glanzer .and .Ream's .scholarship .over .the . last .several .years .will .welcome .this .addition .to .their .growing .corpus .of .works . related . to . Christian . education . . In . Moral Identity, . they . explore . a . sobering . shift, . noting .how .universities .once .saw .moral .formation .of .students .as .their .mission . or .part .of .their .mission .but .today .claim .no .such .mandate . .In .fact, .Glanzer .and . Ream . find . many . universities . today . going . to . some . lengths . to . avoid . being . involved . in .that .task .at .all . Glanzer .and .Ream .begin .their .book .by .clarifying .what .they .mean .by .moral development .and .moral education . .They .note .the .influence .of .Lawrence .Kohlberg, . other .stage .theorists, . they .argue .for .a .more .Aristotelian .and .biblical .approach .that .considers .moral .behavior, .not .just .moral .reasoning, .as .evidence .of .moral .development . . Having .made .clear .both .this .important .distinction .and .which .side .of .it .they . prefer, . they . then . connect . moral . formation . to . identity . . They . distinguish . three . kinds .of .identity .in .which .universities .typically .engage .(p . .20) . .First, .universities . want . to . produce . graduates . who . will . function . well . in . their . chosen . professions . . Some .higher .educators .identify .a .second .purpose .by .identifying .such .qualities .as . citizenship .and .neighborliness . .A .few .educators .and .institutions .identify .a .third . purpose: .to .shape .good .people . In . chapter . two . Glanzer . and . Ream . provide . the . historical . background . to . the . decline-some .might .say .kidnapping-of .the .third .kind .of .formation . .They .argue . quite .persuasively .that, .while .most .educators .agreed .that .the .purpose .of .colleges . was .moral .formation, .it .was .disagreement .about .moral .traditions .that .led .to .the . book rEviEws 176 situation .we .see .today . .The .competing .claims .of .Christian, .Enlightenment, .and . democratic .traditions .led .to .compromises .and .ultimately .to .large-scale .abandonment . of . the . development . of . moral . identity . as . a . suitable . aim . for . higher . education . . Chapters .three .and .four .return .to .Kohlberg .as .well .as .some .well-known .observers .and .critics .of .higher .education, .ranging .from .Jacques .Barzun .to .Stanley . Fish . .Here .Ream .and .Glanzer .open .up .and .explore .a .concept .important .to .the . remainder .of .their .argument, .what .they .call ."less .than .human" .moral .education . . Less-than-human .moral .education .is .that .which .deludes .itself .into .thinking .that . universities .can ."engage .in .the .science .of .objective, .tradition-free .moral .development" .(p . .67) . . Chapter .five .begins .the .second .section .of .the .book . .The .kernel .of .the .book's . purpose .appears .here .with .the .argument .that .more .human .moral .education .must . ground . itself . in . tradition . and . in . community . . Glanzer . and . Ream . eschew . such . sources . of . identity . as . citizenship, . race, . ethnicity, . gender, . and . sexuality . as . sufficient .grounds .for .moral .education . .In .chapters .five .and .six, .readers .will .find .a . handful . of . examples . of . colleges . that . have . tried . to . get . it . right . but, . on . our . authors' . terms, .still .offer .moral .education .that .is .less .than .fully .human . Readers .start .to .get .at .the .heart .of .Moral Identity .in .the .next .chapters, .where . Ream .and .Glanzer .offer .more .detailed .appraisals .of .a .few .colleges .from .the .156 . colleges . whose . materials . they . studied . (all . members . of . the . Council . for . Christian .Colleges .and .Universities .or .Lilly .Fellows .Program) . .Based .on .their .reading . of .published .materials, .the .authors .chose .nine .colleges .to .visit: .Bethel, .Calvin, . Eastern .Mennonite, .George .Fox, .St . .Olaf, .Seattle .Pacific, .Univ . .of .Dallas, .Univ . . of . St . . Thomas, . and . Xavier . University . . These . institutions . all . state-in . varying . language-that .they .aim .at .the .development .of .moral .character . . Many .of .Ream .and .Glanzer's .readers .will .have .followed .the .last .decade's .discussion . of . whether . Christian . higher . education . has . lost . its . way . . For . some . students . of .this .question, .two .titles .catch .the .debate . .James .Burtchaell .began .the .current . round .of .discussion .with .his .1998 .book, .The Dying of the Light .(Eerdmans) . . Robert .Benne .answered .Burtchaell .with .his .2001 .title, .Quality with Soul .(Eerdmans), . and .several .others .have .raised .their .voices .since .Benne's .title .appeared . .For .those . unfamiliar . with . the . titles, . Burtchaell . pointed . to . colleges . that, . in . his . view, . had . abandoned . their . Christian . mission . . Benne . provided . examples . of . the . opposite . . Ream .and .Glanzer .echo .Benne's .language .with .a .major .subheading .in .chapter . seven: ."Quality .with .Soul .in .Moral .Education: .Profiles .from .Our .Case .Studies ." . Readers .dismayed .by .Burtchaell's .report .or .encouraged .by .Benne's .will .take . special .joy .in .the .25 .pages .of .chapter .seven .given .to .reporting .on .the .condition .of . the . campuses . that . Glanzer . and . Ream . visited . while . writing . this . book . . In . their . view, .some .colleges .still ."seek .to .add .a .moral .vision .to .students' .selves .that .does . not .merely .attempt .to .strip .away .students' .humanity, .but .actually .seeks .to .offer . students .the .opportunity .to .enrich .and .even .strengthen .portions .of .it" .(p . .222) . . These .colleges .go .about .their .tasks .in .different .ways, .and .they .use .different .language .to .describe .their .specific .missions, .but .in .Glanzer .and .Ream's .terms .they . offer .a .more .human .approach .to .moral .education . . Early . in . Christianity and Moral Identity in Higher Education, . Ream . and . Glanzer . list . the .three .audiences .they .hope .will .find .their .book .useful: .those .in .the .disciplines .

This book is an essential collection addressing key challenges in studying violent extremism. Since the terrorist attacks of September 11, 2001, terrorism literature has expanded, aiming to understand, prevent, and predict evolving threats. However, early research often lacked academic rigor and empirical depth. As the field has developed, more thorough studies have appeared, but the focus is often reactive, centered on recent attacks and ideological waves, and tends to remain isolated from other disciplines. The urgent need for policy relevance has limited deep theoretical exploration. Despite these challenges, valuable contributions have come from criminology, psychology, sociology, social psychology, and communications theory. Yet, sociological theory is still underused in terrorism studies. This book highlights the importance of a sociological approach to understanding violent extremism. It promotes using established theoretical frameworks to gain deeper insights into the social dynamics of these phenomena. The book features interdisciplinary case studies and theoretical developments, showing the value of sociological perspectives in addressing current issues in violent extremism. The book aims to provide researchers with a theoretical “toolbox” that can be deployed in their own work, encouraging the use of sociological theories to improve the understanding of violent extremism and develop effective countermeasures. It emphasizes viewing violent extremism as a result of complex social processes embedded in societal structures.

Volt-e folyamatosan vagy időnként vezetett historia domus, s ha volt, mióta vezették, és tartalma kiterjedt-e a török hódoltság után újjáéledő település 18. századi történetére? Ebben a kötetben célul tűztem ki a 18. századra vonatkozó, korábban összegyűjtött, és még összegyűjthető források aprólékos és maradéktalanságra törekvő, tudományos elemzését. A török hódoltságot követően a település életének újra indulását alapvetően két tényező, a templomot és a kolostort újjáépíttető Hunyady család birtokszervező tevékenysége, valamint az általuk letelepített mariánus ferencesek rendházban zajló élete, és annak kisugárzása alakította. Így először a templom és a kolostor, továbbá lakói történetével, majd az ott folyó eseményekkel foglalkozom. Ezeket a fejezeteket követi a falu újratelepülésének és ismételt benépesülésének, valamint mindennapjainak (házasság, család, halál, temetés) a részletekbe menő megközelítése. Végül a falu társadalma kerül bemutatásra. A folyamatok áttekinthetősége és pontosabb értelmezése érdekében az alcímben szereplő 18. századot a település történetére vonatkozó előzményekkel együtt, valamint némi kitekintéssel a későbbi eseményekre tekintem át. A monográfia elkészítése 2009 óta foglalkoztatott, a kutatás és a megírás 2016-2023 között átmenetileg szünetelt. Az időközben elkészült fejezetek néhány korábbi változatának közlése különféle tanulmánykötetekben és folyóiratokban 2013 óta folyamatos volt. A kötet összeállítására és megjelentetésére többen ösztönöztek, nevüket nem sorolom fel, hála és köszönet érte. Külön köszönöm a Veszprémi Érseki Levéltár és a Magyar Nemzeti Levéltár Országos Levéltárának nyitottságát a vonatkozó iratanyag rendelkezésre bocsátásában. Egy rejtőzködő középkori templom és kolostor D A fejezetben célul tűztem ki a mesztegnyői középkori egyházi létesítmény(ek?), és a mai plébániatemplom, valamint a szekularizált kolostor viszonyának a lehetséges tisztázását. Régészeti feltárások hiányában egyedüli módszerként kínálkozott a fellelhető írott források teljességre törekvő összerendezése és értékelése.

The paper examines the epistemic position of the subject of law vis-a-vis modernity, postmodernity and the related themes of modernism and postmodernism, taking Western jurisprudence as the analytical paradigm. Western jurisprudence is given a wider meaning, especially through the formalist devices thereof, as these have spread all over the globe in one way or another. Furthermore, inductive exemplification of the matter is achieved through referral to certain provisions of the Latvian Civil Code on the occasion of the presentation of this paper in the 73rd Scientific Conference of the University of Latvia in February 2015. Beyond this, drawing on wider theoretical matter from Western jurisprudence, the analysis concludes with a finding, which suggests that the epistemic position of law seems to maintain its largely modernist core still (albeit not without postmodernist challenge and/or benefit to the subject’s modernist credentials).

A PERSONAL PRELIMINARY I should begin with a few personal comments that may give some useful background to what follows. Like many other intellectuals of my vintage, I owe Vincent Buckley quite a lot. He taught me many things, often indirectly, and helped shape my outlook on Christianity and its implications for life. As an evening student at Sydney University, I had been involved in the Newman Society there and had read the booklet The Incarnation in the university, a sort of manifesto of the Catholic 'Intellectual Apostolate' associated with the Newman Society at the University of Melbourne. Although some of the orientation of Buckley's chapter in the book was already familiar to me from the thinking that was going on in the Sydney Newman Society, the chapter, like much else in the volume, was inspirational and Buckley was clearly the major figure in a group of distinctive young thinkers. They had picked up progressive strands of theological and religious thought from overseas, notably from European thinkers like France's Cardinal Suhard and the Dominican Yves Congar, and the Belgian priest, later Cardinal, Joseph Cardijn (founder of the Young Christian Workers organisation) as well as American thinkers and activists like the founders of the Catholic Worker movement Dorothy Day and Peter Maurin, but they had also brought their own insights to bear, and in this Buckley was clearly the leader even though others made significant contributions. Their efforts were part of world-wide developments after World War II that loosened up the mindset and the structures of a Church that was stagnating without realising it and prepared the way for the liberation of Vatican II, a liberation that promised so much more than it has subsequently delivered. 1

The liberal pattern in Islam displayed itself at different points in the history of Kazakhstan through quasi state models of political organization, governance networks, multiethnic and multireligious societies, individual freedoms, and syncretic essence of Islam in the local culture. This paper examines the role of liberal pattern in the evolution of Islam in Kazakhstan based on historical and antropological analysis to call into question the state's ongoing efforts to plant the authoritarian interpretation of Islam epitomized in the so-called Hanafi project. The notion of the Hanafi project is offered as the antithesis to classical Islamic Hanafi School, which is manipulated by the state to mask the imposition of the secular national policy in the religious domain.

The Akkadian period saw the emergence of an unusual theme that was to disappear in the following periods, that of battles between the gods. The motif is seen on about 70 or so cylinder seals, and is characterised by refined style and execution, designed to stir the emotions. Based on an analysis of seals and inscriptions, this paper aims to understand what audience this theme was intended for, why it appears in this era only to disappear subsequently and what its meanings are.

The history of mankind is replete with tales of injustice which have occurred in various forms. While the state battles against other forms of injustice, a particular type-the injustice perpetrated by the mighty-has not received the kind of attention that is commensurate with the harm it produces. The subjugation of the weak by the strong, powerful and influential persons, corporate organizations, and nations is atrocious, despicable, morally shocking. As horrendous as the injustice by the mighty is, the perpetrators are rarely apprehended or held accountable. It is so because of their possession of enormous power, finance, and influence with which they control the state, manoeuvre their ways and shield themselves from the punishment they deserve. In effect they are rarely and inadequately punished for the wrong things they do. This paper is an attempt to find a way of curbing the injustice by the mighty and its accompanying menaces. Hence, we posit the Golden Rule Principle as a veritable panacea. Using the qualitative research model the paper critically examines the subject matter and argues for the Golden Rule to be universalized. The Golden Rule-treat others as you would want them to treat you-requires the mighty to test the plausibility or implausibility of their actions by putting themselves in the position of those they oppress, subjugate and despise. The human person, possessing conscience and integrity, will curtail his doing of harm to others if he detests being harmed.

This article offers a narrative account of the transformative educational experiences of students in a social work continuing education course that specialized in preparation for addressing spirituality and religion. The article was written through collaboration among four former students and two educators to offer experiential accounts and pedagogical reflections. The article explains the course design; four accounts of transformative educational experiences based on systematic self-reflection; and implications for social work courses on spirituality.

Dekade terakhir ini wacana kesehatan tumbuh subur di kalangan warganet Indonesia, orang-orang berbagi tips dan nasehat kesehatan. Tren ini ditingkahi munculnya layanan dokter daring, pakar kebugaran, iklan-iklan produk kesehatan, suplemen, makanan organik, dan seterusnya. Jargon kesehatan dan pengobatan juga semakin merasuk dalam percakapan sehari hari, politik, agama, dan medsos seperti “toksik,” “viral,” “healing,” “penodaan,” “anti-Sepilis,” dan moto kota/kabupaten, seperti Beriman (“bersih, indah, nyaman”); mengaitkan agama dan kesehatan. Penggunaan istilah-istilah kesehatan ini tentu menunjukkan kekayaan bahasa, tetapi juga konotatif, transference, yang berdampak pihak-pihak tertentu secara fisik dan moral, khususnya kelompok marginal seperti minoritas agama, LGBT, dan lainnya, sebagai pihak yang menganggu persepsi masyarakat higienis. Tulisan ini mengeksplorasi kondisi tersebut dengan titik berangkat topik Hamba yang Menderita (Yes. 52:13-53:12). Teks dilihat sebagai alibi, potensi dan opening membangun teologi baru, lebih tepatnya, teopoetika di masa yang beranjak perlahan amnesia sekaligus amnestik pengalaman dan ingatan pandemi. Beberapa gagasan akan dieksplorasi seperti pharmakos (kambing hitam) dalam bingkai teori mimetik dan kambing hitam Girard, governmentalitas Foucault, proteofobia Bauman, maupun gagasan Allah yang pathos dari Heschel.

Mordy Miller, “We Are Fighting for the Spirit of the Nation: The Ideological Doctrine and Political Stance of Rabbi Zvi Yisrael Thau,” Canon, vol. 2 (2015), pp. 13–22.

מורדי מילר, ״על רוח האומה אנחנו נלחמים: משנתו האידאולוגית ועמדתו הפוליטית של הרב צבי ישראל טאו״, קאנון, 2 (2015), עמ׳ 13–22.

Resumo: Diante das sociedades religiosamente plurais, exige-se uma compreensão pluralista defensável. Assim, objetiva-se analisar a (in)compatibilidade de sistemas religiosos distintos. Conclui-se que qualquer sistema religioso contradirá logicamente outro em algum nível, o que oportuniza um desafio para o pluralismo religioso. Para essa análise, considera-se o exclusivismo religioso defendido por Alvin Plantinga e o pluralismo de John Hick. Após isso, defende-se que qualquer religião tem um escopo epistêmico, um sistema de conhecimento delimitado. Há religiões com escopo mais aberto, que possibilita maior interação com outros sistemas, e religiões com escopo mais fechado, que possibilita menor interação. A fim de contribuir para o pluralismo diante desse problema, distinguem-se dois tipos dele: o pluralismo religioso ingênuo, que exacerba a diversidade das religiões e ignora a diferença entre elas, e o pluralismo religioso moderado, que reconhece o exclusivismo lógico sem abandonar a possibilidade de convivência racional entre religiões.

Islamic modernism represents a dynamic rethinking of classical Islamic teachings to address today's social, political, economic, and technological challenges. In the Philippinesa nation with a rich Islamic heritage interwoven with indigenous practices and colonial history-a new generation of Muslim thinkers is emerging. These scholars, activists, and religious leaders reinterpret classical texts, reform traditional jurisprudence, and engage in interfaith dialogue. This article explores the historical context, defines Islamic modernism in a modern framework, identifies the key factors that have led to its emergence, profiles several influential thinkers, and discusses the impact and future prospects of modernist ideas in shaping Filipino Muslim society.

Thousands of years ago yoga originated in India, and in present day and age, a disturbing mindfulness was seen in wellbeing and regular cures among individuals by yoga and pranayama which has been demonstrated a powerful strategy for improving wellbeing notwithstanding anticipation and the board of infections. With expanding logical examination in yoga, its remedial angles are likewise being investigated. Yoga is accounted for to lessen pressure and nervousness, improves autonomic capacities by activating neurohormonal instruments by the concealment of thoughtful movement, and even, presently a-days, a few reports proposed yoga is helpful for physical soundness of malignant growth patients. Such worldwide acknowledgment of yoga likewise vouches for India's developing social impact.

М и н и с т е р с т в о к у л ь т у р ы М о с к о в с к о й о б л а с т и З в е н и г о р од с к и й и с т о р и к о -а р х и т е к т у р н ы й и х уд о ж е с т в е н н ы й м уз е й З в е н и г о р од с к о е о тд е л е н и е М о с к о в с к о г о о б л а с т н о г о о тд е л е н и я В с е р о с с и й с к о г о о б щ е с т в а о х р а н ы п а мя т н и к о в и с т о р и и и к ул ьт у р ы Звенигород, 2019

“LUZAGA: En el día que nacieron los cielos” es una extensión o digamos “separata” del trabajo de investigación “Cómo descifré la lengua ibérica – Celtibérica” de Enrique Cabrejas. En este nuevo estudio se adentra en profundos asuntos específicos de la Hermenéutica ibérica que encierra el Bronce celtíbero de Luzaga y que nunca fueron abordados ni estudiados con anterioridad. Pone de manifiesto cuestiones sorprendentes e insospechadas de la inédita herencia subyacente transmitida desde la liturgia helenística a la posterior cristiana. Las comparativas entre helenismo y cristianismo que todavía estando presentes y fosilizadas, han pasado inadvertidas hasta la actualidad.

En este estudio damos a conocer la labor traductora de las Clarisas en España, un tema de investigación inédito en el campo de la Traducción Monacal, presentando a las Hermanas Clarisas que realizan en la actualidad labores de traducción en España tanto a nivel oficial, es decir, textos que han sido publicados, como los llevados a cabo para nivel interno de la Comunidad.

Se ha venido destacando que la prensa tradicionalista experimentó durante la II República un desarrollo vigoroso. No obstante, no se ha puesto mucho énfasis en que el dirigente integrista andaluz Manuel Fal Conde tuvo mucho que ver en ello. Ya con anterioridad a la II República se implicó en la actualización del diario "nocedalista" El Siglo Futuro, resultando clave posteriormente en su transformación en sociedad anónima y en su conversión en diario gráfico. El traslado de sus pericias en el impulso de la prensa tradicionalista andaluza permite entender la dirección que tomó El Siglo Futuro desde entonces. La modernización de la piedra angular de la red de prensa tradicionalista resultaba clave para llevar a cabo otros proyectos de envergadura que ambicionaba Fal Conde y que el inicio de la Guerra Civil truncó.

Allah, kadın ve erkeği birbirine eşit olarak yaratmıştır. Bu eşitlik dini emir ve yasakların öğrenilip uygulanmasında da söz konusudur. Kadın erkeğe göre daha az dindar değildir. Bunun en güzel uygulamasını da Hz. Peygamber (sav) döneminde çeşitli alanlarda görmek mümkündür.

Since the year 2007, BIGSAS is part of the competitive 'Excellence Initiative' by the German Research Foundation (DFG) and the German Council of Science and Humanities (WR). The basic aims of BIGSAS are to bring together excellent young African and non-African scholars to work jointly in the field of African Studies and to offer a centre of creative and innovative PhD training and research. On 15 th June 2012, BIGSAS was one of the successful DGF funded 'Centers of Excellence' which were granted support for the next 5 years. BIGSAS has more than 100 junior fellows from 25 African, American, Asian and European countries. BIGSAS builds on this experience and offers a multi-and interdisciplinary research environment based upon three clearly defined general Research Areas which are: A. Uncertainty, Innovation and the Quest for Order in Africa B. Culture, Concepts and Cognition in Africa: Approaches through Language, Literature and Media C. Concepts and Conflicts in Development Cooperation with Africa and Coping with Environmental Criticality and Disasters in Africa The Research Areas allow for challenging theoretical studies sensitive to emerging basic problems; they also take into account practical questions and problems of the African continent. Thus, the BIGSAS Research Areas encompass basic, strategic and applied research. BIGSAS also contributes to the creation of an African universities' network. It brings together African and European networks and fosters partnership not only between the University of Bayreuth and universities in Africa but also between the universities in Africa themselves. Six African Partner Universities, namely the

Teología y género, y Arte y Teología.El Programa de Estudios Teologanda en colaboración con la revista Stromata ofrece los siguientes aportes. En el marco de una larga trayectoria en las relaciones de Teologanda y AGENDA, en las ediciones de 2024 y 2025, este boletín se publicará en colaboración con colegas de la Junge AGENDA, un grupo de jóvenes teólogas de dicha asociación de teólogas católicas de habla alemana.

Cercheremo in questo capitolo, ultimo nato di questi scritti anche se qui riportato, di dare spiegazioni alla gravissima affermazione ed allerta che, come visto nella analisi svolta in precedenza sulla sua 2 lettera, Pietro fa scrivendo che: < (nelle lettere di Paolo) .. ci sono alcune cose difficili da comprendere e gli incompetenti e gli incerti le travisano, al pari delle altre Scritture, per loro propria rovina. Voi..avvisati prima, state in guardia..> (2Pt 3.16,17) Al fine di potere arrivare a chiarire come e dove e perché nel leggere le lettere di Paolo si possa giungere ad un "rovinoso travisamento", si rendono necessarie attente analisi e considerazioni sulle sopracitate parole di Pietro. Vediamo quindi cosa su quelle righe si deve dire e vedere.

ALETHEIA Lettre d'informations religieuses "La vérité vous rendra libres" (Jean 8, 32) XXVI e année n° 355 12 mai 2025 Cette lettre mensuelle d'informations, publiée depuis juillet 2000, paraît douze fois par an et contient des nouvelles, des analyses et des commentaires qui ne trouveraient pas forcément leur place dans les publications auxquelles je collabore. Il s'agit simplement de servir la vérité dans la fidélité à l'enseignement traditionnel de l'Église.

This paper examines the narrative of events from the death of Pope Francis to the election of Leo XIV, which transformed the Conclave into a transmedia event. In this narrative, Catholic Church acted as a narrative device and medium, refunctioning bodies, rituals, symbols and words, and making emerge a new model of religious storytelling in which the sacred and the spectacle intertwine in a choral construction of meaning with many implications.

community which is based on the socio-economic potential of the Mosque community. Functionally, the mosque can be viewed from two perspectives, first; mosque as the infrastructure of worship, and second; mosque as a society. The first perspective has been deeply rooted in the awareness of Islamic societies including in Indonesia. Yet, in the second perspective, the function of the mosque seemed to only shift some distance from the first perspective, its significance is limited to rituals only, whereas the functional meaning of the mosque is socially very wide. Included in this second perspective is the potential economic basis of society, namely the mosque-based economy. The mosque is a medium to internalize the values of submission, obedience, and self-surrender, which is actually a model of human resource development with integrity. The process is done through a system of congregation, which is socially said to be a community in which social networks between the jama'ah are built. When viewed from an economic perspective, the jama'ah network can be translated again in the form of economic networks, either through economic unions (Syirkah) or capital cooperation (Mudharabah). To popularize the economic potential of the mosque-based people up to the entire units of the mosque community is really possible to enable the effectiveness of economic potential of the people who have been unnoticed.

This article aims to explain the concept of economic development of society, primarily Islamic community which is based on the socio-economic potential of the Mosque community. Functionally, the mosque can be viewed from two perspectives, first; mosque as the infrastructure of worship, and second; mosque as a society. The first perspective has been deeply rooted in the awareness of Islamic societies including in Indonesia. Yet,  in the second perspective, the function of the mosque seemed to only shift some distance from the first perspective, its significance is limited to rituals only, whereas the functional meaning of the mosque is socially very wide. Included in this second perspective is the potential economic basis of society, namely the mosque-based economy. The mosque is a medium to internalize the values of submission, obedience, and self-surrender, which is actually a model of human resource development with integrity. The process is done through a system of congregation, ...

Abstrak:"Artikel ini membahas pemikiran Jacques Derrida dalam Politics of Friendship sebagai upaya dekonstruksi terhadap konsep persahabatan dalam tradisi filsafat Barat dan implikasinya terhadap teori politik kontemporer. Derrida mengkritik struktur eksklusif dalam pemahaman klasik mengenai persahabatan, yang cenderung mendasarkan relasi sosial-politik pada oposisi biner antara teman dan musuh. Melalui gagasan amitié sans garantie, autoimunitas, dan konsep-konsep seperti aimance, teleiopoesis, serta perhaps, Derrida menawarkan kerangka etik-politik yang menekankan kerentanan, keterbukaan terhadap yang lain, dan ketidakterdugaan relasi. Kajian ini juga menelusuri relevansi Politics of Friendship dalam menghadapi tantangan-tantangan politik kontemporer seperti nasionalisme eksklusif, kebijakan migrasi, dan bangkitnya populisme sayap kanan, serta membuka kemungkinan imajinatif bagi bentuk komunitas politik yang lebih inklusif dan adil".
Kata Kunci: Jacques Derrida, politik persahabatan, dekonstruksi, autoimunitas, identitas, komunitas, nasionalisme, kerentanan.

Pope Francis appointed Robert Prevost in 2023 to lead the Vatican office that vets bishop nominations—one of the Church’s most powerful roles. And now, Prevost, 69, has become Pope Leo XIV, the first American pontiff. A Chicago native and Peruvian citizen, Prevost lived in Peru for many years, first as a missionary and then as an archbishop. In his first address, he spoke in Italian and Spanish as he greeted the crowd in Saint Peter’s Square. He had prominence going into the conclave that few other cardinals have. For in-depth analysis and a deeper perspective, FRANCE 24's Mark Owen is joined by our International Affairs Commentator Douglas Herbert and is pleased to welcome Dr. Andrew Chesnut, Professor and Chair in Catholic Studies at Virginia Commonwealth University.

The relationship between the State and religion, expressed primarily by its legal framework, is one of the most important indicators of the maturity of a democratic State. Religious freedom was one of the slogans chanted in the squares of communist countries in the breakthrough year of 1989. The paper concentrates on the region of Central Europe, analyzing in particular the situation in Czechoslovakia and in the Slovak Republic. The series of fundamental legal regulations began almost immediately after the fall of communism by the abolition of so-called church crimes and the abolition of state supervision of churches. Churches and religious societies have gradually adapted to democratic conditions, and there has been a partial separation of churches from the State. Subsequently, the major themes of new church policies in the countries under review were: the question of church funding&nbsp; related to the return of previously nationalized church property, the recognition of the legal...

UvA-DARE is a service provided by the library of the University of Amsterdam () Ethnic cleansing brought on by democracy: the appalling case of the Rohingya van Klinken, G. Citation for published version (APA): van Klinken, G. ( ). Ethnic cleansing brought on by democracy: the appalling case of the Rohingya. Web publication or website, Leiden Islam Blog. General rights It is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), other than for strictly personal, individual use, unless the work is under an open content license (like Creative Commons). Disclaimer/Complaints regulations If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the material inaccessible and/or remove it from the website.

O men! Behold, We have created you all out of a male and a female, and have made you into nations and tribes, so you might come to one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him" (49: 13). There is another important principle set forth by the Qur'an, namely the recognition of the existence of righteous people within each monotheistic community and, as such, deserving of divine reward. Again this principle strengthens the idea of religious pluralism and rejects the notion of exclusivity. This fact led Muslim historians, scientists and theologians to begin what we now call the scientific study or the comparative study of world religions. Among the earliest scholars in Islam to give proper attention to this science was Abu Raihan al-Bairuni, who lived in the Quznawaite state, in modern day Afghanistan and Pakistan; he was from the beginning very interested in the study of religions and cultures, particularly the religion of India. To that end, he himself went to India and learned Sanskrit directly from the Brahmin priests and wrote his famous book on India that remains an important source of information to this day. 1 After Al-Bairuni, the renowned Andalusian jurist Ibn Hazm Al-Andalusi (994-1064 AD) directed his efforts toward intellectual activities in exploring religions, and wrote a monumental book titled Kitab al-Fisaal fil Milal wal Nihal (The Division of Religions and Sects). 2 Although Ibn Hazm was hostile to Christianity because of his situation in Spain, he nevertheless left us important information on the Christianity of his time. In the Islamic world he is considered an expert

The purpose of writing this article is to describe a comparison between Islamic culture and native Indonesian beliefs. Indonesian society is a society that is part of a group inseparable as long as the civilization between culture and Native beliefs, Islam was born through the Prophet Muhammad, who was present as part of culture is certainly difficult to be separated directly from people who already had the concept of original beliefs before. Keywords: Culture; Belief; Esotherm

The federal district court which earlier had denied a preliminary injunction has granted an injunction pending appeal. Apache Stronghold is battling to protect Chi’chil Biłdagoteel [Oak Flat] ancestral lands from a massive copper mine proposed in a Congressional transfer of the land to Resolution Copper, a joint venture of two Australian-based mining companies, BHP and Rio Tinto.

Freemasonry, a fraternal order with ancient roots, traces its origins to various esoteric societies and guilds. The secrecy surrounding these groups, coupled with historical events like the Inquisition, has hindered the recovery of a reliable record of its descent. While the Bible mentions Hiram, the skilled craftsman involved in building Solomon’s Temple, Masonic scholars debate the historical accuracy of this account, viewing it as allegorical or symbolic.

The legend of Hiram Abiff, a master builder, is deeply intertwined with ancient fire cults and the veneration of fire as a symbol of knowledge and transformation. This symbolism is reflected in the Masonic rituals, where Hiram is revered as a fire hero and father figure. The organization of Hiram’s workmen into three grades, corresponding to the modern Masonic degrees, reflects the ancient guild system and the apprenticeship system that fostered skill and expertise.

The secret schools of initiate-artificers, driven by their universal vision, evolved into the cathedral builders of Europe, preserving their esoteric knowledge through hidden symbols. Despite the decline of the guilds and the rise of scientific thinking, the need for organized direction of human effort persisted. The initiation system of antiquity had broken down, but the legacy of the builders endured, influencing the development of new intellectual orders.

The 17th century saw the revival of Freemasonry by intellectuals like Sir Elias Ashmole, who was initiated despite not being a stonemason. This revival, influenced by figures like Francis Bacon, aimed to preserve ancient knowledge and promote a new enlightened society. The origins of Freemasonry are shrouded in secrecy, with theories linking it to Rosicrucianism and suggesting it was a vehicle for transmitting universal wisdom.

Freemasonry, a complex organization, evolved through various parallel movements in the 17th century, some genuine, others spurious. Amidst political and religious upheaval in 18th-century Europe, Freemasonry became entangled in the struggle for civil liberty, advocating for universal education and tolerance. The enigmatic figure of the Comte di Cagliostro, a prominent Freemason, exemplifies the era’s fascination with esoteric knowledge and the blurred lines between truth and deception.

Cagliostro, a mysterious figure, was a target of calumny and prejudice, leading to his infamy. His involvement in politics, particularly the French Revolution, is evident, though his role in the Queen’s necklace affair is questioned. Cagliostro’s association with the enigmatic Comte de St.-Germain, a Freemason, suggests deeper, esoteric purposes, highlighting the influence of secret societies in shaping historical events.

The text describes a progression of human understanding, from the “philosophic empire of the two-eyed men” (sages and prophets) to the ultimate “eye of the heart,” symbolizing the All-Seeing Eye of the Great Architect of the Universe.

In this chapter, I differentiate the key terms in the study of African religions by returning to the well-established label of 'African Traditional Religion.' I historicize African Traditional Religion as a concept with a specific understanding of African religions that emerged in Anglophone West Africa in response to the historical confluences of the time.

The Malay community in Malaysia is based on a philosophy of values that is always based on ethical and moral aspects based on basic principles related to life with the influence of Islam. This paper is a descriptive case study that discusses the meaning of the philosophy of values, and the history of the civilization of the Malay community in Malaysia through three books, namely Mitos Peribumi Malas, by Syed Hussein Altas, Revolusi Mantel by Senu Abdul Rahman, and Dilema Melayu, by Mahathir bin Mohamad. It explores the important aspects of shaping Malaysian civilization through the influence of Islam after and before.

This paper examines rituals of the hearth from a comparative viewpoint in two almost neighbouring areas, the Balkans and the Caucasus, in order to identify similarities and differences in ideology, in symbolic actions associated with marriage (bride incorporation), the division of the multinuclear family, the customs of the annual cycle, etc. My paper is based on fieldwork in Greece and Armenia, and on unpublished ethnographic and folklore material, as well as on published works by Greek and foreign scholars.

Rev. Études Sud-Est Europ., LIV, 1–4, p. 1–384, Bucarest, 2016

Türkiye'de din eğitimi, Tanzimatla birlikte başlayan ve cumhuriyetin kurulması ile birlikte devam eden farklı bir sürece girmiştir. Esasen bu süreci hazırlayan bir evveliyattan da söz etmek gerekir. Yani meselenin, Türkiye ve günümüzü aşan bir geçmişi vardır. 17. yüzyılın ikinci yarısında başlayan, akıl aracılığıyla doğru bilgilere ulaşılabileceği ve bu doğru bilgilerle toplumsal yaşamın düzenlenebileceği 58 düşüncesinin ortaya atılıp kabul görmeye başladığı aydınlanma dönemi ile birlikte, binlerce yıldır iç içe varlığını sürdüren din ve hayatın birbirinden ayrılma sürecine girdiği söylenebilir. Doğumla kulağa okunan ezan ve kamet ile başlayıp ölümle dualarla son bulan, bu ikisi arasında Yüce Yaratıcı'nın varlığı hissiyle birlikte belli ölçülere / kurallara bağlı olarak gerçekleşen her iş ve eylemin ibadet kabul edildiği bir anlayış, bu yeni dönemle birlikte yerini büyük ölçüde sadece belli zamanlarda ve belli mekânlarda gerçekleştirilen ritüellerle sınırlı bir ibadet anlayışına bırakmıştı. Aydınlanma öncesi dönemde hayatın her bir lahzasında var olan dinin temel ilkeleri ve davranış biçimleri, detaylı özel bir program, hususi bir gayret gerektirmeksizin yaşanan hayat içerisinde yeni nesle aktarılıyordu. Başta dinin aslü'l-usulü (temel direği) olan Allah'a iman olmak üzere daha pek çok temel bilgi, his ve davranış kalıpları, hava gibi teneffüs edilen, su gibi içilen ve bu doğallıkta elde edilen ve yaşantı haline dönüştürülen insan olma halleriydi. Klasik dönemde dinin önemsediği şey, sadece bilmek değil, aynı zamanda yaşamaktı. Davranışa yansımayan bir bilginin insanı kibre, böbürlenmeye sevk etmekten başka bir faydasının olmadığı inancı önemseniyordu. Çünkü İblis'i kovulmuş şeytan haline dönüştüren bu türden bir bilgi olduğuna inanılıyordu. Din, öğretilen olmaktan çok yaşanan bir olguydu ve büyük ölçüde yaşanarak ve yaşatılarak öğretiliyordu. Modern dönemdeki gibi yaşanmadan öğretilen, öğretilerek yaşatılmaya çalışılan bir olgu değildi. Daha klasik bir tabirle, hâl ile öğretim kal ile öğretimden önce geliyordu. Kal dili (sözle anlatım) bir konuda sözlü talimatları öncelerken, hâl dili bahse konu 57 • Bursa Uludağ Üniversitesi İlahiyat Fakültesi Din Eğitimi Anabilim Dalı Öğretim Üyesi.