Zeitschriftenartikel zum Thema „Bodo`s religion“

The soul is one of the topics that really attracts the attention of Muslim and Western scientists. Not a few of those who spend their time to study this problem. However, the study of the soul in the West is not based on religion. In contrast to Muslim scientists who make religion as the footing. This paper intends to discuss the concept of the soul emphasized by one of the Muslim scientists, Ibn S?n?. By using the descriptive-analysis method, this study produces three important conclusions. First, the soul is the initial perfection to make a real human being. Second, the soul is eternal and does not go along with the destruction of the body. Third, when the soul is separated from the body and is eternal, it has a degree of happiness and misery. To reveal more deeply about the nature of the soul and its existence is very important to discuss.

Doubt and unbelief were central to the ways in which ministers and theologians in post-Reformation England thought and wrote about religion. Far from signalling spiritual failure, grappling with unbelief could be an important stage in developing the faith and religious understanding of the individual believer while establishing a role for physicality and the senses. Nicholas Bownde'sThe vnbeleefe of S. Thomas the Apostle, laid open for the comfort of all that desire to beleeue(1608) suggests that unbelief was relational and that belief required not only an acknowledgement of doubt but also extensive exploration of what doubtful and unbelieving experiences involved and how they were to be overcome. Bownde's work demonstrates that this ongoing spiritual conversation could make use of important scriptural examples such as the ‘Doubting Thomas’ episode in order to elucidate intimate theological problems for contemporary believers. This process suggests that early modern religion can only be properly understood with close reference to the role of doubt, unbelief and spiritual uncertainty in religious discourse because belief itself was predicated on the logical possibility of unbelief.

At its inception, the training model in the Graduate School of Clinical Psychology (GSCP) at George Fox University was informed by the approach inaugurated at Fuller Theological Seminary School of Psychology in the 1960s. In the original model, training in Christian religion/spirituality and theology accompanied training in professional psychology. In the interim, our culture, psychological knowledge, perceived psychological needs, and training programs have changed greatly. Here we report changes in religion/spirituality (R/S) training and integration over the last two decades. We describe our current spiritual formation structure and process, and program evaluation efforts. Over the past several years the GSCP has shifted from relying mainly on a cognitive approach involving Bible and theology courses (theoretical-conceptual integration) toward a more personal-experiential approach that includes team teaching of the theology and religion courses, an individualized spiritual direction experience spread over two years, and more intentional integration of R/S and spiritual formation components throughout the program. We anticipate this may be an ongoing area for further development in coming years as we seek to meet the needs of a changing student body with greater R/S diversity and largely postmodern worldviews.

This article will look at the different conceptions of ‘home’ as narrated by Algerian Muslim women living in Ireland. It explores the dynamic processes of their self-identification(s) and their different forms of (re)creation of diasporic home(s) influenced by their religious, cultural, social and economic environment. I will use Thomas A. Tweed’s notion of ‘crossing and dwelling’ to analyse these essentialized identity constructions that become manifest in Tweed’s four ‘chronotopes’: the gendered body, the domestic home, the imagined homeland and the transnational and global cosmos. The conscious or unconscious negotiations and implications for belonging to a specific identity or community that can be observed among Algerian women in Ireland will be examined, together with the different pre- and post-migratory social, political and religious factors that influence such negotiations. This ethnographic study is the first of its kind and fills a gap in the study of Muslim migrants in Europe.

History of Medicine at the Intersection of Disciplines. Reflections on the Margins of Medicina, antiqua mediaevalis et moderna. Historia – filozofia – religia [Medicina, antiqua mediaevalis et moderna. History – Philosophy – Religion], ed. by S. Konarska-Zimnicka, L. Kostuch and B. Wojciechowska, Kielce 2019 The article discusses the status of the history of medicine at the intersection of disciplines, with reference to the edited volume: Medicina, antiqua mediaevalis et moderna. Historia – filozofia – religia [Medicina, antiqua mediaevalis et moderna. History – Philosophy – Religion] (ed. by S. Konarska-Zimnicka, L. Kostuch and B. Wojciechowska, Kielce 2019). The author focuses on the ancient idea of the unity of body and soul to draw attention to the dependence of medical practices on cultural conditions, using the example of the recipe for headache from Plato’s Charmides and the articles in Medicina, antiqua mediaevalis et moderna.

RESUMENLa historia del cristianismo no se entiende sin el complejo fenómeno mariano. El culto mariano ha afianzado la construcción de identidades colectivas, pero también individuales. La figura de la Virgen María estableció un modelo de conducta desde cada contexto histórico-cultural, remarcando especialmente los ideales de maternidad y virginidad. Dentro del imaginario católico, la Europa contemporánea ha estado marcada por la formación de una cultura aparicionista que se ha generadoa partir de diversas apariciones marianas que han establecido un canon y un marco de interpretación que ha alimentado las guerras culturales entre secularismo y catolicismo.PALABRAS CLAVE: catolicismo, Virgen María, cultura aparicionista, Lourdes, guerras culturales.ABSTRACTThe history of Christianity cannot be understood without the complex Marian phenomenon. Marian devotion has reinforced the construction of collective, but also of individual identities. The figure of the Virgin Mary established a model of conduct through each historical-cultural context, emphasizing in particular the ideals of maternity and virginity. Within the Catholic imaginary, contemporary Europe has been marked by the formation of an apparitionist culture generated by various Marian apparitions that have established a canon and a framework of interpretation that has fuelled the cultural wars between secularism and Catholicism.KEY WORDS: Catholicism, Virgin Mary, apparicionist culture, Lourdes, culture wars. BIBLIOGRAFÍAAlbert Llorca, M., “Les apparitions et leur histoire”, Archives de Sciences Sociales des religions, 116 (2001), pp. 53-66.Albert, J.-P. y Rozenberg G., “Des expériences du surnaturel”, Archives de Sciences Sociales des Religions, 145 (2009), pp. 9-14.Amanat A. y Bernhardsson, M. T. (eds.), Imagining the End. Visions of Apocalypsis from the Ancient Middle East to Modern America, London and New York, I. B. Tauris, 2002.Angelier, F. y Langlois, C. 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The female’s body is something that very dangerous if it is not controlled. Different views of stereotypes and negative labels are given to women. In fact, women serve as commodities and a capitalist political instrument through beauty and sexuality often addressed to women and occur under the hegemony and dominance of certain rulers who are to control commodities and politicization over the female’s body. The correlation of female's body control with their environment raises a women's movement in need of religion in which all activities and movements of women must be based on several alternatives of life ethics that must be held like having to cover ‘aurat’, while working in a safe environment, and others. If the respectable women are able to survive and understand the feminine authenticity of the self as a counterweight to the masculinity that has been produced in general and all areas of public life.

Ancient beliefs such as astral projection, human possession, abduction and other similar are not only universal, taught by all religions, but also used as premises for core believes/expectations, such as after-life, eternal damnation, reincarnation, and many others. Transferring Consciousness to a Synthetic Body is also a feature of interest in our actual knowledge, both religious as for science. If immortality were an option, would you take it into consideration more seriously? Most people would probably dismiss the question since immortality isn’t a real deal to contract. But what if having eternal life was a possibility in today’s world? The possibility of the transfer of human consciousness to a synthetic body can soon become a reality, and it could help the world for the better. Thus, until recently, the subject was mostly proposed by religion(s) and saw as a spiritual [thus, not ‘materially real’ or ‘forthwith accomplishable’] proposal therefore not really fully engaged or trust if not a religious believer. Now, technology is evolving, and so are we. The world has come to a point where artificial intelligence is breaking the boundaries of our perception of human consciousness and intelligence. And with this so is our understanding about the ancient question ‘who are we?’ concerning consciousness and how this human feature sticks to our body or it can become an entity beyond the material flesh. Without being exhaustive with the theme's development [leaving enough room for further investigations], we would like to take it for a spin and see how and where the religious and neuroscience realms intersect with it for a global, perhaps holistic understanding. Developments in neurotechnology favor the brain to broaden its physical control further the restraints of the human body. Accordingly, it is achievable to both acquire and provide information from and to the brain and also to organize feedback processes in which a person's thoughts can influence the activity of a computer or reversely.

Abstract This paper explores responses to COVID-19 by the Buddhist organisation Soka Gakkai in Japan. Sōka means ‘value-creation’, but what kind of ‘value’ was created amidst a global pandemic? So-called ‘new religions’ in the context of Japan are typically presumed to embody a ‘flight from the human world’ into the exotic and remote. SG’s response, however, encouraged people to stay very much within a ‘human-bound world’. How did SG differ compared to other popular responses in Japan that drew on yōkai (or ‘spirits’) for comfort in defeating the soon objectified virus ‘monster’? SG may be well-built for responding to disaster in its extensive grassroots networks and its daily newspaper to provide information. Responding with a renewed focus on study, chanting and outreach also highlights, however, how the meaning of ‘hope’ and ‘well-being’ were generated by internal change while structurally working to realise the SDG s as part of more long-term solutions.

This article aims to describe the national character values in children short stories in Bobo magazine. As a children magazine, Bobo always publishes children short stories in every issue. Data of this research is twenty-four children short stories in Bobo magazine published by Gramedia in 1983’s. The data was collected through librarian study. The method used is the descriptive-qualitative one which explains the writings based on the content. The result shows that children short stories in Bobo magazine contain national character values. Those values contain moral teaching. The short stories were written by adults. They describe lives, responsibility, religion, self-service, discipline, hard working and love of the environment. This article aims to describe the national character values in children short stories in Bobo magazine. As a children magazine, Bobo always publishes children short stories in every issue. Data of this research is twenty-four children short stories in Bobo magazine published by Gramedia in 1983’s. The data was collected through librarian study. The method used is the descriptive-­qualitative one which explains the writings based on the content. The result shows that children short stories in Bobo magazine contain national character values. Those values contain moral teaching. The short stories were written by adults. They describe lives, responsibility, religion, self-service, discipline, hard working and love of environment. Key Words: children story; adult; character values Abstrak: Tulisan ini bertujuan mendeskripsikan nilai-nilai karakter bangsa yang terdapat dalam cerita pendek anak-anak di majalah Bobo. Sebagai majalah anak-anak, Bobo dalam setiap terbitannya selalu memuat cerita pendek anak-anak yang mengandung unsur dulce et utile. Data penelitian ini adalah dua puluh empat cerita pendek anak-anak dalam majalah Bobo terbitan Gramedia tahun 1983. Pengumpulan data dilakukan dengan studi pustaka. Metode yang digunakan adalah deskriptif kualitatif yang memaparkan tulisan berdasarkan isi karya sastra. Hasil penelitian menunjukkan bahwa cerita pendek anak-­anak yang ada di majalah Bobo mengandung nilai-nilai karakter bangsa yang berkaitan dengan pendidikan moral dan budi pekerti. Cerita yang ditulis orang dewasa itu menggambarkan masalah kehidupan dan mengandung nilai karakter jujur, tanggung jawab, religius, mandiri, disiplin, kerja keras, dan cinta lingkungan.

Abstract The term ‘worldviews’ is employed across disciplinary boundaries, yet with no agreed definition it may actually obscure rather than clarify meaning. The use of the term has grown in frequency, particularly in Religious Education (RE) in England, since the Commission on RE’s final report (2018), which recommended changing the name of RE to ‘Religion and worldviews’. Response to the report has been mixed. Some fear that an introduction of worldviews may lead to a dilution of RE and overburden an already overstretched teaching profession; others welcome a meaningful study of non-religious worldviews which they view as more pertinent in the current growth of ‘nones’ (Nones’ term used for those who adhere to ‘no faith’, see Woodhead (J Br Acad 4:245–261, 2016)) in England. Teaching worldviews raises questions of selection: are all worldviews equally appropriate for pupils to study and consistent with the aims of education? For example, is it appropriate for a 6 year old to study Hedonism or National Socialism? This paper problematizes the binary nature of the debate and interrogates the usage of the term 'worldviews'. Focusing on ‘institutional worldviews’ is questionable as the role of master narratives, embedded in these, lose currency. The ‘disintegration of master narratives’, (Riessman in Narrative Methods for the Human Sciences. SAGE Publications, Thousand Oaks, 2008, p. 17), has led to a rise in individuals creating their personal embodied worldviews, albeit subconsciously. Rather than consider worldviews as a discrete body of knowledge that imposes on an already overburdened curriculum, I propose that employing worldviews as an overarching concept, providing a type of paradigmatic analysis for RE, may lead to a greater and more profound understanding of religion(s).

Since the Tunisian Revolution of 2010, two views (modernism and conservatism) conduct two opposite social projects for the Tunisian population, which affect, in first order, the school from primary to secondary level. The Tunisian educational system is based on co-education, contradicting the country’s conservatism culture. The religious dress (veil/hijab) is accepted and tolerated in schools. Physical education, as an educational discipline, had to adapt to these changes, especially to the religion dress and gender interaction. The aim of this paper is to study, through the representations of physical education’s (PE) teachers, the paradoxes observed between physical practice and religious dress (veil/Hijab) and the management of the co-educational system in PE classes. This is based on the opinion which indicates that this matter requires the student’s body and physical ability to be independent from their gender, dress or motor skills. The results show a difference in opinion between females and male teachers regarding gender interaction and religious dress.

The topic of this article is the psychology and teaching of the Danish psychologist, philosopher and poet Ludvig Feilberg (1849- 1912). Feilberg described how, in the human body and mind, two basically different kinds of movement act as forces in opposite directions. He conjectured that these two kinds of forces give rise to two modes of consciousness (nonreflexive and reflexive consciousness). By appropriate use of the basic functions of consciousness we may facilitate its ability to organize itself, thereby making psychological and mental development possible by transformations of the mind. Feilberg experienced that nature is able to open our mind to infinity and eternity. In this, and in other ways, nature may lead us towards or into religion. In view of present-day science it is possible to explain many of Feilberg´s observations, which renders his psychology more readily applicable. Key words: Spontaneity – creation – re-creation – vitalization – organisation – transformation – reflection – life – nature – religion.

Paul’s imagery of the Body of Christ as a description of the Church differs from its plausible hellenistic parallels, among other things, in bringing into prominence the „weaker”, shameful members of the Body (1 Cor 12:22-24). They are considered necessary for the Body not primarily because of the importance of their function for the whole, but because of their particular role in revealing the paradox of Christ’s „weakness” leading to glory (cf. 1 Cor 1-4).The Church can be, therefore, considered not only the place of Christ’s salvific presence and activity, but also an icon of the Body of Christ: crucified and glorified. This christomorphic image should be recognized and enacted by the Church herself particularly in celebrating the liturgy of the Eucharist.

AbstractIn this article, we reviewed ruqyah from past to present and its use among patients with cancer to attract attention to the importance of ruqyah. Ruqyah, one of the mind–body interventions among complementary and alternative medicine therapies, refers to the healing method based on the Quran and hadith through the recitation of the Quran, seeking of refuge, remembrance, and dua (supplication) that is used as a means of treating sickness and other problems, by reading ayats of the Quran, the names and attributes of Allah, or by using the duas in Arabic or in an understandable language. Ruqyah is frequently used in patients with cancer in combination with medical treatment, and many patients benefit from ruqyah practices. It is usually used to improve emotional and physical well-being, relax, cope with the disease, strengthen the immune system, increase vitality, decrease pain and stress, treat disease, accelerate the healing process, increase the duration of life, improve sleep quality, reduce side effects associated with treatment, and to be self-sufficient. Ruqyah is a complementary method for modern cancer treatment. It is not an alternative to chemotherapy and cannot directly replace medical treatment. Patients can perform ruqyah by themselves without applying to Muslim faith healers or spiritual healing centers. It can be by everyone regardless of their religion and belief. Although ruqyah has been successfully used in various social, mental, spiritual, and physical disorders for over 1,440 years, there are limited randomized controlled trials about its use in patients with cancer due to lack of cooperation between health professionals and Muslim faith healers applying ruqyah. Therefore, we suggest that health professionals develop joint projects and studies with Muslim faith healers and Islamic religion professionals on this subject. Finally, we strongly believe that ruqyah must be integrated into mainstream modern medicine as in the “Malaysia model” in both developing and developed countries.

The article comprehensively considers the religious component inherent in the development of the Soviet ideological model, the implementation of which began in the 20s of the twentieth century. The aim of the article is a detailed consideration of the religious component of Soviet ideology as a factor in strengthening the Bolshevik influence on the masses, especially during the formation of the Soviet state – 20's – early 30's. According to the author, establishing their own regime, the Bolsheviks tried to establish it as an alternative to the ruling before their coming to power in the USSR Christian Orthodox Church. This was the reason for the way of presenting to society the canons of Soviet ideology, which was based on the involvement of old methods of spreading the Christian religion. As a result of the study, the author concludes that Bolshevism is not just and not so much with the ideological and political movement as with religion. There is a clear substitution in Soviet ideology: just as the Church of Christ was founded on faith in Jesus Christ, so the Bolshevik Party-Church and the new people created had to be based on Lenin, even on his „immortal” body. The author notes that it is no coincidence that the tribunes of the highest ranks of the party and government were created on the mausoleum, above Lenin's body – a direct parallel to the Throne of the Orthodox Church, near which only the clergy can be chosen and which necessarily contains the relics of the saint. The main postulates of Bolshevik atheism were: belief in a bright future „kingdom of God”, belief in the evolutionary origin of man; worship of founders, teachers; the presence of a universal ideology; the idea of ​​world revolution (missionary activity); irreconcilable hostility to other ideologies; the presence of its „clergy” - the party apparatus and the „Inquisition” – the punitive authorities.

AbstractThe purpose of this article is to address coexistent Anglican faith identities that have flourished in contexts after the colonial period. Thus far these identities have been treated as differences in viewpoints. Metaphysically speaking member differences are included as ‘parts’ of the one ‘whole’ Body of Christ. Without a postcolonial metaphysical and theological critique that decolonizes the Body of Christ, as the Church, then parts repeatedly seek, to redefine, restore or reform the ‘whole’ to maintain the whole’s coherence and empowering the former part. Ignoring the metaphysical aspect of ecclesial identity postpones the emergence of a postcolonial Anglican Communion where multiple faith identities can coexist.

AbstractI examine here contemporary iftā practices in Muhammadiyah, Indonesia ' s leading organisation for modernist Muslims, with special attention to Majelis Tarjih, the body charged with issuing its fatwās since 1927. After explaining Muhammadiyah's ideology, and the working method of Majelis Tarjih and the authority of its decisions, I examine and discuss several fatwās relating to syncretic practices in Indonesia and one fatwā about whether a woman may serve in a position of authority over men. I argue that the fatwās issued by Majelis Tarjih demonstrate how Muhammadiyah promotes a more dynamic understanding of religion among its members and within Indonesian society at large, an understanding that often differs from traditionalist views espoused in classical fiqh books.

AbstractThe paper concentrates on the Western presence in Africa in the midst of accusations of racism. Using a postcolonial framework posited by two books written/edited by R. S Sugirtharajah (1998. Asian Biblical Hermeneutics and Postcolonialism. Contesting the Interpretations, and The Postcolonial Bible) the paper follows recent events and public debates in South Africa regarding racism and AIDS in which President Thabo Mbeki played an important role. It argues that the representation of the 'white person' in this debate is that of the perpetrator of racism, a position from which there is no escape. The position of Western bodily presence is described in terms of the ambiguity of being the coloniser, yet, simultaneously, experiencing internal colonisation. The physical location and the physical features of the body remain important for a South African postcolonial condition. Bearing in mind Levinas' warning of the totalisation of the 'Other', the paper argues that the colonial binary oppositions are not yet overcome. The plurality claimed by postcolonial critics is denied for Western thinking, which is reduced to one grand narrative of exploitation. Although the paper acknowledges the need to lay bare the powerful structures and ideologies of the dominant forces in the global society, it questions the postcolonial project's imperialistic tendency of imposing its own.

In this article, we propose a consecutive analysis of Kant?s concept of liberal thought and of the basics of institutional structure of liberal community, which shape an immutable body of all possible logics of development of social practices and thinking within the frame of the liberal world order. For the purposes of the study, the methodological premise is that Kantian metaphysics of morality, law and religion can be considered one of the primal historic forms of social theory. The initial point of analysis is the concept of war (and enemy) in Kant, showing that the form of variable aporia and interpretation of epiphenomena of individual and collective consciousness, constitutes a sui generis constructive reverse side of all types of practice, to which Kant gives transcendental grounding. It is by the mentioned methodo?logical specificity that we prioritize the attention paid to the formulations of Kant?s deductions of law and morality. As a whole, the given substantiations are construed phenomenologically as specific forms of experience which are constitutive of moral, legal and religious consciousness.

The article examines the ancient mythological ideas of the Kyrgyz people, as well as the Turkic Mughal peoples about the belief in ghosts, as well as Myths and legends found in the epic "Manas" (S. Orozbakov, S. Karalaev, M. M. Chokmorova). At the same time, the epic tells how the ghost of fallen heroes, in order to protect their people, their offspring, when heroes die on the battlefield, why they do not throw their enemies to the ground when they fight, with all their might take the hero's body out of the hands of their enemies and what danger his descendants pose if his the corpse remains in the hands of the enemies. Based on the epic "Manas", along with an analysis of magical beliefs about why the hero Manas was given to a secret place, attempts to alleviate sin in this world when a person enters the afterlife, rituals in which, along with the Islamic religion, early beliefs are intertwined, as well as a person's worldview along with classical ones are given in relative order. variants of the epic "Manas".

Bielo, James, Materializing the Bible. Digital project. http://www.materializingthebible.com.Casselberry, Judith, The Labor of Faith: Gender and Power in Black Apostolic Pentecostalism, 240 pp., notes, index. Durham, NC : Duke University Press, 2017. Paperback, $25.95. ISBN 9780822369035.Clark, Emily Suzanne, A Luminous Brotherhood: Afro-Creole Spiritualism in Nineteenth-Century New Orleans, 280 pp., notes, index. Chapel Hill: University of North Carolina Press, 2016. Hardback, $34.95. ISBN 9781469628783.Cowan, Douglas E., America´s Dark Theologian: The Religious Imagination of Stephen King, 272 pp., notes, index. New York: NYU Press, 2018. Hardback, $30.00. ISBN 9781479894734.Darieva, Tsypylma, Florian Mühlfried, and Kevin Tuite, eds., Sacred Places, Emerging Spaces: Religious Pluralism in the Post-Soviet Caucasus, 246 pp., illustrations, bibliography, index. New York: Berghahn Books, 2018. Hardback, $90.00. IS BN 9781785337826.Daswani, Girish, Looking Back, Moving Forward: Transformation and Ethical Practice in the Ghanaian Church of Pentecost, 280 pages, figures, notes, index. Toronto: University of Toronto Press, 2015. Paperback, $30.95. ISBN 9781442626584.Giraldo Herrera, César E., Microbes and Other Shamanic Beings, 274 pp., index. New York: Palgrave Macmillan, 2018. Paperback, $99.99. ISBN 9783030100414.Kaell, Hillary, ed., Everyday Sacred: Religion in Contemporary Quebec, 356 pp., figures, notes, index. Montreal: McGill-Queen’s University Press, 2017. Hardback, $110.00. ISBN 9780773550940.Kripal, Jeffrey J., Secret Body: Erotic and Esoteric Currents in the History of Religions, 448 pp., appendix, notes, index. Chicago: University of Chicago Press, 2017. Paperback, $35.00. ISBN 9780226679082.Cabot, Zayin, Ecologies of Participation: Agents, Shamans, Mystics and Diviners, 352 pp., preface, index. London: Rowman & Littlefield, 2018. Hardback, $110.00. ISBN 9781498568159.Lauterbach , Karen, Christianity, Wealth, and Spiritual Power in Ghana, 221 pp., appendix, index. New York: Palgrave Macmillan, 2017. Paperback, $119.99. ISBN 9783319815299.Liberatore, Giulia, Somali, Muslim, British: Striving in Securitized Britain, 304 pp., figures, index. London: Bloomsbury, 2017. Paperback, $32.50. ISBN 9781350094628.Mansur, Marcia, and Marina Thomé, dirs., The Sound of Bells (O Som dos Sinos), documentary film, Portuguese, 70 min. Estúdio Crua, 2016. $320.00. https://store.der.org/the-sound-ofbells-p1012.aspx.Oosterbaan, Martijn, Transmitting the Spirit: Religious Conversion, Media, and Urban Violence, 264 pp., notes, bibliography, index. University Park: Pennsylvania State University Press, 2017. Paperback, $39.95. ISBN 9780271078441.Srinivas, Tulasi, The Cow in the Elevator: An Anthropology of Wonder, 296 pp., notes, references, index. Durham, NC: Duke University Press, 2018. Paperback, $26.95. ISBN 9780822370796.Taneja, Anand Vivek, Jinnealogy: Time, Islam and Ecological Thought in the Medieval Ruins of Delhi, 336 pp., illustrations, notes, references, index. Stanford, CA: Stanford University Press, 2018. Paperback, $30.00. ISBN 9781503603936.Wilcox, Melissa M., Queer Nuns: Religion, Activism, and Serious Parody, 336 pp., notes, bibliography, index. New York: NYU Press, 2018. Paperback, $30.00. ISBN 9781479820368.

Se presenta aquí la traducción española de dos poemas de boda hebreos escritos por el poeta Yiṣḥaq ibn al-Ḥadib (Castilla, mediados del siglo XIV), poemas inspirados en otro que el poeta provenzal del siglo XIII Yehosef ben Natan ben Ḥanan ha-Ezobi escribe con motivo de la boda se su hijo. La traducción se acompaña de una breve introducción en la que se propicia un diálogo entre los tres poemas y estos se consideran en relación a sus respectivos contextos socio-culturales.

The ‘mind-made body’ (S. manomaya-k?ya, C. yisheng shen ???) is seen as a subtle body attained by a Buddhist adept during meditative practice. Previous research has elucidated this concept as having important doctrinal significance in the Buddhist cosmological system. The P?li canonical evidence shows that the manomaya-k?ya is not merely a spiritual byproduct of meditative training, but also a specific existential mode of being in the system of the three realms. Studies of the manomaya-k?ya to date, however, have focused mostly on early P?li materials, and thus do not encompass theoretical development and soteriological significance of this notion in later tradition. As a beginning step to fill this gap, this article explores the meanings of the manomaya-k?ya represented in the ?r?m?l?dev? S?tra and the two treatises of the Ratnagotravibh?ga ??stra and the Foxing lun, which are doctrinally based on the ?r?m?l?dev? S?tra in their discussion of the manomaya-k?ya. Through the observation of the manomaya-k?ya in these Mah?y?na texts, this article seeks to demonstrate how the concept is used in the broader cosmological and soteriological system of Mah?y?na tradition. For this purpose, I first review the meanings of the manomaya-k?ya in early Buddhist texts and then observe the cosmological and soteriological meaning of the notion by analyzing the theoretical connection between the three Mah?y?na texts.

Sumnima and Shirisko Phool deal with the subject matter of body aesthetics. Koirala’s Sumnima exposes vivacious Sumnima body with ‘strong sense of heroism’ that she straightens in front of dry body, idealistic notion of Somdatta and Parijat’s Shirisko Phool reveals the causes and consequences of Suyogbir’s kissing that kills Bari. Suyogbir fails to preserve his military ethics and social prestige while he is mad in Bari’s bodily beauty and behaviors. Somdatta’s spiritual salvation of Khas-Aryan stocks in the name of achieving divinity by the power of penance makes victim to a Kirat girl, Sumnima, for a long and she ultimately marries with a village boy from Kirat community and gives birth to a daughter. Comparative study compares two or more than two people, places, things, arts, culture/religion and literature and this is a comparative study on Koirala and Parijat characters’ body aesthetics in Sumnima and Blue Mimosa. This comparative study’s objective is to bring prolong history of body aesthetics of Suryadatta, Somdatta, Bhilla, Puloma and Sumnima in Sumnima and Suyogbir, Shivaraj, Mujura, Sanu and Sakambari in Shirisko Phool for which I take theoretical support from Susan Bassnett, Charles Bernheimer, Jonathan Culler, David Ferry, Guillen Clandio, Jost Francis, Remak H.H.etc.’s ideas. Koirala and Parijat characters expose body aesthetics, experience ups and down of social practices and continue and/or break throw them from multiple aspects. The narratives in Sumnima and Blue Mimosa also focus on divine power for spiritual living, too but this study highlights an exposition of body aesthetics.

"Aim. Maurice Merleau-Ponty in his Phenomenology of Perception observes the way that beings are dynamically interconnected: “I discover in that other body a miraculous prolongation of my own intentions… As the parts of my body together comprise one system, so my body and the other person’s are one whole.” What Merleau-Ponty calls to our attention here is the embodied and relational way that we are related to others and the world around us. Based upon Merleau-Ponty’s observation of the relational dimension of embodiment, this study is to analyse and evaluate on relationality, which – as we would argue along with social ethicists Cahill and Kittay – is one of the most important anthropological principles for a better-embodied care today. Methods. The study is based on 1) a comparative analysis, which shows the differences and points of contact between Cahill and Kittay on the relational dimension of embodiment, and 2) a critical analysis, which made it possible to identify the shortcomings and advantages in the arguments of the above-mentioned ethicists. Results. The author analysed Merleau-Ponty’s observation of the relational dimension of embodiment in relation to their theories of relationality and ethics. In this way, the specific liberal views of these American philosophers on such issues as relationality, and the values of the embodied care were explicated. Conclusion. Based on Cahill’s and Kittay’s analyses of relationality, influenced by Merleau-Ponty, the contribution of this paper lies in the following observations: 1) we are all relational human persons, based on our nested dependencies; care and attention to the vulnerabilities of dependent persons by the dependency worker and communal trust creates a network of multiple interdependencies that form the central bonds of human social life; 2) the connection between two individuals is an ethical and social relation that not only facilitates but becomes the experience; 3) a well-ordered society where all persons are equal must care and cannot unfairly exploit the disabled, the children, the old, or anyone based upon gender, race, ethnicity, age, or class status and must offer adequate support to dependents and those who care for them in relations of dependency; 4) relational or community participation is essential for human existence and sharing the good life. One way to do so is to get personally engaged to care or to pay attention to those who need us and are dependent on us. The more dependency we have in our life, the more independent we are! Keywords: embodiment, Lisa S. Cahill, Eva F. Kittay, society, relationality, care "

This study explored the role of gender plays and the participation impacts of women on African politics, the religion and socio-cultural factors responsible for the underrepresentation of women through socialization in Africa. Obviously, past research has demonstrated that fundamentalist religious beliefs and affiliations are related to preservationist gender demeanours or attitude. This idea not only impacts gender gaps in political participation in cross-national examinations by belligerence that women's portrayal ought to be measured in an unexpected way or differently. Utilizing Fundamentalism and Modernization Theories, this paper shows that long haul impacts of women's representation are more indispensable than short-term measures in understanding gender gap in a mixture of political exercises. The timeframe since women have accessed the political framework discloses the gender gap to a more noteworthy degree than the presence of women in the governing body and cabinet at one point in time. Findings demonstrate that the suppositions of earlier work on women representation and political conduct or attitude may stretch out beyond Africa it also finds that gender grouping has in many ways impacted the low participation of women in African political system through socialization. At last, this study shows that the kind of political exercises matter and the implementation of policies that encourage give women level play ground to participate in politics while breaking down the impact of gender socialization as of the factors for women's representation in legislative issues crosswise over Africa. A qualitative approach was used in this study alongside with empirical investigation.

Although the practice of human sacrifice is not new in the mythology around sacrifice in Africa, the practice of child mutilation and sacrifice at least in Uganda was just spoken about as fairytale. However events that have unraveled since the late 1990s have shocked the country with real cases of children being mutilated and killed in the context of what is commonly referred to as child sacrifice in Uganda. This paper presents the “African” meaning of the concept sacrifice and how demonstrates how the in African religious theology disassociates itself from murder and mutilation of children‟s body parts as part of the rituals for healing, dealing misfortunes or even prevention of unfortunate events. There was consensus from our study participants that although historically, there has been human and child sacrifice in the African and Uganda cultural mythology, the actual practice of these vices is a new phenomenon, not recognized and accepted in indigenous/traditional religious theology and practice of African religion and culture.

Abstract This article critically explores the question of how the image and metaphor of the Trinitarian divine dance could enhance the dialogue between theology and dance. Could this metaphor actually be a source of said dialogue? Does this idea of the Trinitarian dance really do justice either to the divine mystery of the Trinity or to dance itself? If we would like to go beyond metaphor, what further approach would be necessary? This article examines how different authors (e.g., C. S. Lewis, Paul S. Fiddes, and Catherine M. LaCugna) have used the image or metaphor of dance to describe the perichōrēsis within the Trinity as well as the creation’s perichoretic participation. This article concludes the survey by pointing out that contemporary usages of the Trinitarian dance metaphor are participating in European Christianity’s longstanding bias against dance, no matter how much they appear to appreciate it on the surface. The bias is related to Christianity’s ambivalent attitude toward the human body, despite its foundational belief that the Word became flesh. Therefore, a call to bring the lens of dance into Christian theology should be taken as nothing less than a call to eliminate this bias against the human body itself.

Numerous factors can affect the results of the negotiating process. Successful negotiation not only requires acquiring technical communicative abilities, but also an understanding of the cultural context of the negotiation by both parties. Due to its size and rapid economic development, China has become an increasingly important factor for world economy and growth. Until recently, conducting business in China has been a challenging and sometimes futile venture for businesses trying to break into this lucrative market because China’s government has maintained very strict rules for the import of goods and services for resale to China, while widely exporting Chinese goods and services. The approach uses Casse and Deols’ model and cultural factors including education, religion and degrees of individualism/collectivism to be the dependent and independent variables. Data were collected from public companies listed on the stock exchanges of China by means of an online survey method. Structural equation modeling was used to test hypothesized models and hypotheses of research. The findings show that education, religion and degrees of individualism/collectivism affects the style of negotiation. These findings could be useful in the application of a specific set of values and attitudes that relate to regional cultural attributes, and develop better negotiation skills by providing insights into the nuances of international negotiations. The researcher suggests that the negotiators still need to be trained in body language, strategies, temper control, international manners, and customs. A better knowledge of negotiation should be helpful in understanding business and in realizing which negotiation styles are most appropriate for a particular country.

Latter-day Saint (“Mormon”) liturgy opens its participants to a world undefined by a stark border between the transcendent and immanent, with an emphasis on embodiment and relationality. The formal rites of the temple, and in particular that part of the rite called “the endowment”, act as a frame that erases the immanent–transcendent border. Within that frame, the more informal liturgy of the weekly administration of the blood and body of Christ, known as “the sacrament”, transforms otherwise mundane acts of living into acts of worship that sanctify life as a whole. I take a phenomenological approach, hoping that doing so will deepen interpretations that a more textually based approach might miss. Drawing on the works of Robert Orsi, Edward S. Casey, Paul Moyaert, and Nicola King, I argue that the Latter-day Saint sacrament is not merely a ritualized sign of Christ’s sacrifice. Instead, through the sacrament, Christ perdures with its participants in an act of communal memorialization by which church members incarnate the coming of the divine community of love and fellow suffering. Participants inhabit a hermeneutically transformed world as covenant children born again into the family of God.

Translation is a cultural communicative process, a cultural exchange between two different languages. In such a text conversion, the translator is the heart of the process since, as the moderator of two languages, the choices s/he makes are often (un)consciously influenced by various variables, such as his/her cultural identity or the state of his/her national identity. This paper contributes to the current body of knowledge in this area, focusing on Qur’anic collocations and approaching the collocational phenomenon in Qur’anic rhetoric from linguistic and cultural perspectives. Specifically, this study examined multiple translated versions of the collocations embedded within Surah Al-Fatiha. To operate the analysis, we employed the functional model of assessment (Zhang, 2018) in which four categories of cultural factors are presented: religion, customs, regions, and background. Broadly, the study concludes that: 1) the translators more often than not faced complications with respect to lexicality, and 2) the translators should have been significantly more cognizant of the nature of cultural and pragmatic collocations and appreciate better the gaps that exist between Arabic and English cultural concepts and beliefs.

Background: Maximum (about 90% to 95%) gastrointestinal malignancies are adenocarcinomas. Stomach cancer or gastric cancer is almost always an adenocarcinoma. These cancers develop from the cells that form the innermost lining of the stomach (the mucosa). Most people who are diagnosed with stomach cancer are over age 60. Case report: The disease rarely occurs before age 50. In this report, I describe a case of stomach cancer or adenocarcinoma of the stomach. A 60-year-old male name is Gautam Ingle religion is Hindu, lives in the Amravati district and was referred to A.V.B.R. hospital for further evaluation of the gastric tumour diagnosed by a primary care doctor. He was coming with the chief complaint of pain in the epigastric region, unable to pass stool, bulky stool, feeling full after eating small amounts of food, nausea, heartburn or indigestion in the last month. He was 170.9 cm tall and weighed 58.1 kg (body mass index 19.9). I report the case of a 60-year-old male who was diagnosed with adenocarcinoma of the stomach. Upper gastrointestinal endoscopy indicated advanced cancer in the posterior wall of the gastric body, and ulcer proliferative growth was seen in body of the stomach. Biopsy revealed poorly differentiated adenocarcinoma. The patient is undergoing postoperative adjuvant chemotherapy with S-1 and has remained well without any recurrence after 6 months following surgery. Conclusion: We encountered a rare case that achieved a PCR with advanced gastric cancer treated by standard regimen (SP).

Introduction: University students had high risk of unhealthy lifestyle habits such as being sedentary and having poor dietary choices due to higher cost of healthy food and the wide availability of fast food. These may contribute to overweight, obesity and co-morbidities. The aim of the study was to determine the association of food choices motives, physical activity (PA) level and body mass index status among undergraduates in Universiti Sains Malaysia. Methods: A total of 125 undergraduate students were recruited. Self-reported online questionnaire was administered to obtain information about sociodemographic information, anthropometric measurements, food choice motives using Food Choices Questionnaire and physical activity using the Global Physical Activity Questionnaire. The association between food choice motive, PA and body mass index was assessed using Spearman correlation and Fisher`s Exact Test. Results: The three most important food choice motives are religion, price and sensory appeal. A total of 16% of the subjects were underweight, 19.2% were overweight and 11.2% were obese. 21.6% of the students had low PA level. There was significant inverse association between sensory appeal and BMI (p = 0.002, r = - 0.269). Physical activity was not significantly different between BMI categories. Conclusion: Those who have lower BMI reported to have greater sensory appeal, but association between PA and body mass index had no significant difference. Future studies are required for understanding the direct impact of food choice motives on dietary quality and its association with PA motivation and BMI status for reducing the prevalence of obesity among undergraduates.

In this article I would like to look briefly at the background to the concept of enthusiasm, its evolution from earlier understandings in the domain of religion to its modern understandings as expressed by various lexicographic sources. This will lead me to the major focus of the article, which is the various applications of enthusiasm in education. Not surprisingly, there is a large body of empirical studies on teacher and learner enthusiasm and its contribution to successful teaching and learning. A selection of studies is presented here and their results are discussed. The empirical part of this article looks at my own qualitative study of pre-service EFL teachers’ narratives and their perceptions of teacher enthusiasm and its impact on teaching and learning success, as seen from their own perspective. In the concluding part I suggest how teacher training should incorporate ideas on teacher enthusiasm and strategies to deploy them as prospective weapons in preventing professional burnout in teachers. As Churchill said, “success is not final... Failure is not fatal... it´s the courage to continue that counts.” I strongly believe that it is enthusiasm that gives us courage to continue.

The paper points to a hitherto not recognized quotation from Galen in the Old Church Slavonic Life of S. Cyril of the 9th century (chapter XI, 15) which demonstrates the Galenic maxim “contraria contrariis curentur”. The Galenic argument is brought forth by the Christian philosopher Cyril in a discussion with Jewish theologians. The paper firstly demonstrates that the author of VC does not only enrich Cyril’s speech with allusions to Biblical formulations but makes also the Jewish interlocutors use a direct quotation from Paul’s Epistle to the Colossians. The Christian and Jewish arguments complement each other leading to the ultimate Christian answer that Christ is the real physician to heal body and soul. In contextualizing the findings and pointing to another passage of Vita Cyrilli the paper shows, that the metaphor of “Christ, the physician” both times occurs in a context, where the Original sin is the main topic. Finally, the paper is concerned with the rhetoric of the metaphor and the limits of what can be possibly expressed by it. The ultimate healing in a Christian sense is expressed in the faith into bodily resurrection and thus transcends the comparison with concrete physical therapy. In contrast to concrete bodily health the qualities of a “body of the resurrection” cannot be positively named and thus are designated by the metaphor of “enjoying the fruit” in the heavens.

AbstractThe details of the death of Jezebel as told in 2 Kgs 9: 30-37 stay in the mind long after the account has been read. In this reading I apply different interpretive frames in an attempt to understand the dynamics both within and behind the text, recognizing that Jezebel and the writer(s) can be seen in different lights depending on the viewing. A reading that highlights the "woman in the window" motif hints at a goddess dimension within the Jezebel frame, which resists the text's attempted erasure. An overlying psychoanalytical frame allows the text to be read as one of many textual grapplings with the M(Other) lingering within the body. The possibility of such an innate resistance provides an answer to the question whether such careful viewing of such a text matters.

There is a tendency in Croatian historiography to present the government Stjepan Radić, who headed the Croatian (Republican) Peasants’ Party, as the forerunner of modern liberal democracy. The argument is the so-called Constitution of the Neutral Peasant Republic (1921), which provided for universal suffrage, government responsibility to the representative body, separation of powers, and so on. However, its other provisions do not align well with liberalism and, in general, with “modern” ideas about the state-legal structure. The Constitution should be viewed not as a draft law, but as a propaganda tool that appealed to the patriarchal-traditional views of the target audience. The state appeared as an enlarged model of a “peasant’s house” or “zadruga”, at the head of which was a strict but fair father of the people. He was endowed with not only secular, but also spiritual power over his “children”. S. Radić perceived the totality of his own slogans as a “reborn Christian religion”, and his activity as an “apostolate” or “preaching the liberation of the peasant people”. In the late 1930s Radić’s associates, who stood at the helm of power in Banovina Croatia, had the opportunity to embody their own ideas about the optimal state structure. Practice had little in common with theory, which is something that characterised many utopian national-state projects of the interwar period. The article deals with the ideological evolution of the party, which was predonimated by the changing historical context in which it had to act. The speeches and texts of S. Radić are considered not only as an expression of a credo, but also as a utilitarian tool for the political mobilization of the masses.

Uterine leiomyoma is commonly known as fibroid. Increased use of chemicals is believed to enhance its prevalence and monosodium glutamate is implicated. Fibroid is prevalent among black women with no known drug for its treatment. It is therefore necessary to determine a safer method for fibroid treatment. This work investigated effects of different aqueous extracts of Spondias mombin (hog plum) and Aspilia africana (wild sunflower) leaves on uterus and kidney cells of rats with monosodium glutamate (MSG)-induced fibroid. Twenty-eight rats used in this study were divided into four groups of seven rats each and acclimatized. Fibroid was induced on the Positive control, Groups III and IV, after daily ingestion of 750mg/kg body weight of MSG for 28 days. Negative control had no fibroid but the Positive control remained untreated. Groups III and IV were continuously ingested with same dose of MSG for the next 28 days with daily oral treatment using 250mg/kg body weight aqueous extracts of hog plum and wild sunflower, respectively. Histological examinations were performed on the 2nd and 4th weeks, respectively, on two rats from each group for the next 28 days. Results showed degenerated endometrial cells and preserved nephritic tissues after treatment with aqueous extracts of S. mombin leaves. There was mild hyperplasia of endometrial cells after treatment with extract of A. africana in the 2nd week which differed from the 4th week. MSG has nephrotoxic properties and aqueous extract of S. mombin alleviated MSG oxidative powers on rats’ endometrial cells. With continuous ingestion, A. africana aqueous extract better preserved rat’s endometrium from oxidizing action of MSG. These extracts could be used as safer chemotherapy in fibroid management.

We need a nonviolent soteriology that honors scriptural and theological traditions about enemy-love, suffering, sacrifice, and satisfaction and refuses to further harm victims of violence and oppression. Martin Luther King Jr.’s nonviolence and Bernard Lonergan’s way of understanding Christ’s satisfaction by analogy with the sacrament of reconciliation disclose one way suffering can be redemptive: When nonviolent activists “present their very bodies,” they expose the violence latent in unjust situations. Similarly, when Christ presents his body, he exposes the violence at the heart of sin. Like Christ, activists “become sin” (1 Cor 5:21)—not because they take responsibility for the sin, but because sin becomes visible in the wounds it leaves on innocent bodies. Once visible, healing can begin. Further, both men argue for a proper unfolding of the extension of love to enemies, lest victims be further harmed and injustice ignored.

According to Stark, the motive of God’s glory provided the ideological basis for the Scientific Revolution. Smith argues that by the time that revolution began to spread to the human sciences in the late 1800’s and early 1900’s, another revolution was emerging, with which the human sciences have become thoroughly confounded, the Secular Revolution. Following MacIntyre, Johnson suggests that this confounding has created a crisis for the Christian intellectual and soul-care traditions, but one that was largely self-inflicted. One of the consequences of this crisis has been a serious wound/division in the Christian body regarding the relation between the Bible, and its theocentric worldview and way of life, and the current form of psychology and the therapeutic sciences (psychiatry, psychotherapy, and counseling). In this article, reasons are given for imagining one way the glory of God could again become a supreme motive among Christians in Western science, specifically psychology and the therapeutic sciences, that would help to overcome the current biblical knowledge/empirical knowledge dichotomy that afflicts the Christian community in these fields and could unify and empower it to develop Christian alternatives to their mainstream versions.

A close reading of the cosmogony found in the preface to Ō no Yasumaro 太安萬侶’s Kojiki 古事記 (Record of Ancient Matters, 712 CE) reveals the ways in which Japan’s early Nara period elites appropriated aspects of China’s Daoist traditions for their own literary, mythological, and political purposes. This debt to Daoism on the part of the oldest Shintō 神道 scripture, in turn, reveals the extent to which Daoist traditions were eclectically mined for content that early Japanese elites found useful, rather than transmitted as intact lineages. This also raises questions about whether and how “Daoism” has functioned as a systematic body of doctrines and practices, whether in China or overseas. The essay argues that Ō no Yasumaro’s appropriation of the Daoist cosmogonic repertoire is consistent with Daoist traditions as they developed during China’s Six Dynasties and Tang periods—that is, with Daoism as it existed contemporaneously with the early Nara period, when the Kojiki was compiled.

This article deals with the Santo Daime rituals developed by Mestre Irineu, and adopts an approach based on Marcel Mauss´s concept of body techniques which are seen to produce the symbolic life of the spirit through physical, psychological, and sociological assemblages. Based on the underlying patterns of shamanism, Mestre Irineu built his own system, taking into account the existing sociocultural context, enabling it to exert control over the reality perceived under altered states of consciousness, thus directing the control of emotions and unconsciousness. The article also deals with certain elements of the sacred system such as the table/altar, the uniforms, the rattles and the hymns. The author also studies the details of the rituals for healing, manufacturing ayahuasca, dancing, concentrations and funeral services. Other uses of the brew are also discussed such as in the treatment of burns, wounds and other ailments, and as an adjunct to childbirth. There is also a discussion of the use of ayahuasca as an amulet.

Glasbila iz Skuškove zbirke Slovenskega etnografskega muzeja izkazujejo ornamentalne in figuralne upodobitve, simbolika katerih predstavlja številne izzive. Pogosto se nanašajo na srečenosne zveri ruishou (瑞獸), med katerimi izstopajo upodobitvi mitološkega bitja qilin (麒麟) in zmaja (龍 long), simbolika katerih je zgodaj prežela kitajsko zgodovino, folkloro, religijo in umetnost. V prispevku nas bo zanimalo predvsem dvoje. Najprej se bomo posvetili analizi motivike figuralnih upodobitev na glasbilih in razmislili, kaj nam lahko interpretacija te v širšem kontekstu kitajske kulture odkrije novega o glasbilih. Prav tako bomo proučili značilnosti simbolike na glasbilih v okviru petih kategorij simbolizma na glasbilih, opredeljenih s strani muzikologa Gen’ichija Tsuge. Za ponazoritev glavnih točk predstavitve bodo uporabljena predvsem glasbila in umetniška dela iz zbirke Ivana Skuška ml., največje zbirke kitajskih predmetov v Sloveniji, ki jo hrani Slovenski etnografski muzej.

Eco-phenomenology is a young branch of contemporary phenomenology and environmental ethics that attempts to put aside all preconceptions burdening the relationship between humans and nature, to describe it purely on the basis of how it appears phenomenologically, and to draw ethical implications that could contribute to solving the ecological crisis. Authors inspired by Levinas’ ethics play an important role in this project, asking whether it could be extended to non-human beings. The article addresses two of them in particular: it shows how Ch. Diehm – who sees the core of Levinas’ ethics in sensitivity to the suffering of the vulnerable body – succeeded in comparison to his predecessor S. Benso and her ethics of things, but also marks the limits of his attempt, thus indicating what remains a challenge for Levinas-inspired eco-phenomenology in the future.