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Journal articles on the topic 'Blessing and cursing in the Qurʼan'

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Published: 25 July 2024
Last updated: 31 July 2024

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1

Daniel Handino and Gizaw Bekele. "The Role of Blessing and Cursing in Traditional Conflict Resolution Mechanism among the Hadiya People, Southern Ethiopia." PanAfrican Journal of Governance and Development (PJGD) 1, no. 2 (August 30, 2020): 82–99. http://dx.doi.org/10.46404/panjogov.v1i2.2334.

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Hadiya people have maintained their indigenous mechanisms of governance system known as “Seera”. This article addresses the role of blessing and cursing in conflict resolution among the Hadiya people. To achieve this objective, a qualitative method with an exploratory study design was employed. A total of 25, purposively selected, key informants have taken part as a primary source for this study. Besides, secondary sources have been used to substantiate data obtained from the primary sources. The major findings were that Hadiya traditional institutions have been playing a significant role to solve different local conflicts where the practices of blessing and cursing are very important enforcing tools that elders use to easily approach the individuals or groups in conflict, to investigate crimes which are committed in the absence of eye witness. Speaking truth is an essential principle that is expected from the disputants and the elders who manage the resolution process to save oneself from the curse. Men and women have a significant role and mostly every meeting begins and ends with blessing and cursing. Cursing is implicit in every day but it takes place on the last day if the suspect does not reveal the truth about the case. Concerning the link, the FDRE constitution recognized the preservation of cultures and practices of each society within its indigenous institutions. The similarity between the formal and informal is also found as in both institutions the witness begins by swearing an oath which is a part of the cursing on oneself if he or she lies or tries to falsify the truth related to the case. Lastly, the practices of blessing and cursing have been affected by different factors like individual differences over the decisions of elders or negative attitudes towards the value of the practice; sometimes the corrupt behavior of some elders. Awareness creations for youth concerning elders’ honor and value, and their roles in conflict resolution and for elders, on the other, about the importance of their work and the disadvantages of malpractices are part of the recommendation.
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2

Goh, Joseph N. "God>Cursing>Shaming>Blessing>Pride." TSQ: Transgender Studies Quarterly 6, no. 3 (August 1, 2019): 435–41. http://dx.doi.org/10.1215/23289252-7549582.

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Abstract This response to Joy Ladin's work attempts to articulate how a reconceptualization of God in terms of a “cursing” and “shaming” God might be theologically helpful. Rather than understanding God as cursing transgender people who ought to be ashamed of themselves, this response investigates what it is that God might curse, shame, bless, and bring to pride in relation to transgender people.
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3

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

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4

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

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5

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

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6

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

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7

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

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8

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

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9

Sanger, Andrew. "Gaga and naming as eco-somatic practices of enchantment." Journal of Dance & Somatic Practices 14, no. 2 (December 1, 2022): 263–75. http://dx.doi.org/10.1386/jdsp_00086_1.

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This article will trace theories of enchantment and disenchantment in the social sciences to craft a theoretical framework of enchantment as a form of ecological relationality. The framework will be supported by examples drawn from fieldwork completed between 2017 and 2021 in the United Kingdom and Israel of the contemporary somatic practice Gaga, a workshop on blessing and cursing facilitated by Claire MacDonald, and a week-long workshop with Sandra Reeve. These examples, expanded by sections of ethnographic reflection denoted in italics, demonstrate how a contemporary theory of enchantment, through somatic inquiry, may re-instil agency in the cold, mechanized world of modernity and open up channels of possibility to reimagine kinship.
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10

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

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In this article, the Yakut and Mongolian proverbs (yak. algys baһa syalaah, kyrys baһa haannaah (lit. the benevolence has fat (oil) at the tip, the curse has blood), and mong. erөөliin үzүүrt tos, kharaalyn үzүүrt tsus (letters. benevolence has oil on the tip, curses have blood)) with a common semantics, “a blessing responds with kindness, a curse with blood" are presented as structural and semantic analogues. The subject of the study is word-by-word translation, which allows you to reveal a whole system of interactions and norms of behavior, reflecting the unique worldview positions of speakers of the studied languages. Each component of the proverbs is considered from the point of view of linguistic affiliation. Comparative material from other Turkic and Mongolian languages is given. The words are considered in the context of ethnographic data. The scientific novelty of this work consists in the fact that for the first time the lexical compositions of the Yakut and Mongolian proverbs-parallels are considered in it. It is established that the proverbs in question are complete parallels. All the components of the lexeme of the Yakut proverb algys baһa syalaah, kyrys baһa haannaah (lit. the benevolence has oil on the tip, the curse has blood) are etmologized on the material of the Turkic languages, and the Mongolian proverbs erөөliyn үzүrt tos, kharaalyn үzүүrt tsus (lit. the result of benevolence is oil, the result of a curse is blood) go back to Mongolian roots. At the same time, each word reveals to a certain extent the general specific features of the culture of these peoples. Such proverbs-parallels could arise only in conditions of prolonged contact between the ancestors of the Yakuts and Mongols.
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11

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

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Tomo indigenous conflict resolution approach is practiced by the Benč ethnic group and their neighboring communities within the southwestern fringe of Ethiopia. As an indigenous apparatus, the Tomo approach exhibits spirituality through blessing and cursing which are directed against the accused based on complying or contravening the very indigenous dispute management rules and regulations. The objective of this study was exploring the custom through which the studied community deals with conflict by using the indigenous Tomo approach. In pursuit of this objective, the researcher utilized a qualitative approach, particularly phenomenology. In terms of data collection tools, the researcher used key-informant interview with selected Benč ritual leaders, non-participant observation on Tomo adjudication sessions and critical document analysis. Built up on such data sources, the findings of the study discovered five inferences. First, regardless of the fact that Tomo is an indigenous approach owed by Benč communities, none of the Benč neighboring communities make use ofit. Secondly, the majority of cases seen by Tomo institution are issues that deify credible eyewitness and are cumbersome for verification and/or falsification within the mainstream court system. Thirdly, unlike the habitual Tomo practice within the Benč community, contemporary Tomo exhibits two conflicting formality and informality characteristics. Due to its semi-formal nature, contemporary Tomo ritual leaders notify charges against the presumed wrongdoer by sending an invitation letter for the accused to attend the charges against him/her, comparable with formal courts. Contrary to this formality, contemporary Tomo is also characterized by informality due to the fact that verdicts given against the perpetrator are passed through ritual cursing just like the habitual Tomo. Furthermore, identical with the habitual Tomo practice, cursing within contemporary Tomo goes the presumed wrongdoer including his/her family up to some future generations along with those who feast and bury the presumed wrongdoer. Overall, contemporary Tomo has terrifying delinquency deterring outcome along with the accustomed indigenous conflict resolution mechanism features. Keywords: conflict, conflict resolution, indigenous conflict resolution, Tomo.
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12

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

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The deòradh in medieval Scotland has nothing to do with the crown official called the toschederach, nor does the word ever refer to a relic. The deòradh is a hereditary relic-keeper. The scattered surviving records include charters and annals, but also – when read with this in mind – the literature of saints' cults. These show that the relic, and therefore sometimes (but not always) a deòradh, could be involved in representations of ecclesiastical authority, for cursing and blessing, for raising tribute, enforcing laws and inaugurating kings, for bringing battle victory or preventing battle altogether, for the swearing of oaths, for the protection of private property, for healing the sick and for the protection of the dead and dying. The record also reveals something of the economic position of the deòradh and his land-holding, and how this position began to change in the sixteenth century.
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13

Purba, Sudiarjo. "Literasi Digital: Sebuah Upaya Pelaku Pendidikan Agama Kristen dalam Membangun Integritas Remaja Gereja." Jurnal Shanan 6, no. 2 (October 31, 2022): 183–200. http://dx.doi.org/10.33541/shanan.v6i2.4086.

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Remaja Kristen di daerah Sungai Bahar Provinsi Jambi adalah pengguna aktif smartphone tetapi belum mendapat bimbingan yang memadai dalam penggunaannya. Hal itu ditandai dengan penggunaan smarphone tidak pada waktu dan tempatnya. Penelitian ini bertujuan untuk memberikan kontribusi edukatif bagi remaja gereja dalam bidang literasi digital dimana mereka punya pengetahuan dan rambu-rambu dalam ekspresi diri terkait digital sehingga semua aktivitas digital mereka dilakukan dengan menjaga integritas mereka sebagai remaja gereja. Berusaha membentuk digital culture yang mendorong kemampuan memanfaatkan era digital menjadi sumber bagi peningkatan pengetahuan sebagai remaja gereja. Metode yang digunakan dalam penelitian ini ialah pendekatan penelitian kualitatif dengan kisah naratif (narrative story) sebagai metode penelitian. Sebuah penelitian dengan peneliti sebagai orang yang mengisahkan dan menuliskan apa telah dilakukan melalui kegiatan Literasi digital terhadap remaja Kristen di Sungai Bahar dalam bentuk Seminar Sehari dan Kebaktian Kebangunan Rohani. Artikel disajikan dengan mempertentangkan hal positif dengan hal negatif yang melekat dengan kehidupan remaja Kristen di era digital dengan pembahasan dibatasi hanya dengan empat hal saja yaitu: 1) menghasilkan atau kehilangan (producing or losting), 2) menghina atau peduli (cyber bullying or cyber caring), 3) memamerkan dengan sombong atau menunjukkan kerendahan hati (flexing or humbling), 4) mengutuk atau memberkati (cursing or blessing).
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14

Syarip, Robi, and Fatma Hetami. "Hope and Fear in Stephen King's "The Mist"." Rainbow: Journal of Literature, Linguistics and Cultural Studies 8, no. 2 (November 29, 2019): 1–14. http://dx.doi.org/10.15294/rainbow.v8i2.33949.

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Hope and Fear are something that lies in the deep of the human mind that affect how people act. This research is conducted to reveal fear and hope in society as part of human psyche that build its very foundation. The topic of this research is hope and fear in Stephen King’s The Mist. The research instrument uses observation sheets, while the data collection is based on the library research. This is a descriptive qualitative research that used structuralism theory by Levi-Strauss. By using the structuralism theory, the analysis of the study was conducted through binary opposition found in the novel. This research results in several findings as follows: 1) People lose themselves as human when fear constantly breaks them, while hope is the one that can keep them as human even in the hard times. 2) In religion aspect, fear has changed the way people think about God. The disaster, the death, and the monster are said to be God’s will. It shows that the fundamental of belief is changed from blessing life to cursing life. Furthermore, society’s moral has degenerated that they justify the wrong thing as right, and otherwise because they only think about their safety. Keywords: Binary Opposition, Fear, Hope, Society, Structuralism
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15

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

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Abstract It has been previously suggested that 4Q175 21–30 utilizes rare words and phrases obtained through its use of a lexicon derived from the Hebrew scriptures. It has not been noticed, however, that this entire section is made up of a string of rare or otherwise conspicuous words and phrases that function as allusions to “biblical” verses. As a result of identifying the context and primary meaning of these allusions, it will be shown that 4Q175 as a whole can be understood as being a stylized blessing-cursing text as is seen elsewhere in the Qumran Library (QL). Further, the synonymous root words for arising, ק-ו-ם and ע-מ-ד serve as unifiers of the four sections of 4Q175. Most importantly, it will be shown through this exercise that the ultimate unifying aspect of 4Q175 is that it serves as a contemporizing exegesis on Deut 11:26–13. It will also become clear that Josh 6, which is the basis for 4Q175 21–30, is itself an intra-biblical midrash on Deuteronomy 13. This suggests that Jericho is being used as a cipher for the wayward city which is being discussed in 4Q175 21–30. All of this points to 4Q175 21–30 being an intrinsic part of 4Q175 rather than having been borrowed from 4Q379.
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16

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

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17

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

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