Journal articles on the topic 'Degree Discipline: Religious Studies'
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SCHMIDT, LEIGH ERIC. "PORTENTS OF A DISCIPLINE: THE STUDY OF RELIGION BEFORE RELIGIOUS STUDIES." Modern Intellectual History 11, no. 1 (March 5, 2014): 211–20. http://dx.doi.org/10.1017/s1479244313000395.
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Academic disciplines, including departments of history, emerged slowly and unevenly in the second half of the nineteenth century. Professional societies, including the American Historical Association (AHA) at its founding in 1884, were generally tiny organizations, a few would-be specialists collecting together to stake a claim on a distinct scholarly identity. Fields of study were necessarily fluid—interdisciplinary because they remained, to a large degree, predisciplinary. As fields went, the study of religion appeared especially amorphous; it was spread out across philology, history, classics, folklore, anthropology, archaeology, psychology, sociology, and oriental studies. Adding to the complexity more than simplifying it was the persisting claim that the study of religion belonged specifically (if not exclusively) to theology and hence to seminaries and divinity schools. Elizabeth A. Clark'sFounding the Fathersilluminates the importance of Protestant theological institutions in shaping the study of religion in nineteenth-century America, suggesting, in particular, how well-trained church historians pointed the way toward disciplinary consolidation and specialization. Marjorie Wheeler-Barclay'sScience of Religion, by contrast, explores the leading British intellectuals responsible for extending the study of religion across a broad swath of the new human sciences. Together these two books offer an excellent opportunity to reflect on what religion looked like as a learned object of inquiry before religious studies fully crystallized as an academic discipline in the middle third of the twentieth century. Clark opens the introduction to her book with an epigraph from Hayden White: “The question is, What is involved in the transformation of a field of studies into a discipline?” (1). What indeed?
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Marín, César, and Guillermo DʾElía. "EFFECT OF ACADEMIC DEGREE AND DISCIPLINE ON RELIGIOUS BELIEFS AND EVOLUTION ACCEPTANCE: SURVEY AT A CHILEAN UNIVERSITY." Zygon® 51, no. 2 (May 5, 2016): 277–92. http://dx.doi.org/10.1111/zygo.12258.
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Berlinerblau, Jacques. ""POOR BIRD, NOT KNOWING WHICH WAY TO FLY": BIBLICAL SCHOLARSHIP'S MARGINALITY, SECULAR HUMANISM, AND THE LAUDABLE OCCIDENT." Biblical Interpretation 10, no. 3 (2002): 267–304. http://dx.doi.org/10.1163/156851502760226275.
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AbstractWith the possible exception of Old Testament scholars, who reads Old Testament scholarship today? Not other scholars in the humanities or social sciences. Not the oft-discussed "cultivated lay person." Not the average Jewish/Christian Homo Religiosus, nor the various representatives of those religious orthodoxies for whom the Hebrew Bible/Old Testament stands as a foundational text. What, then, accounts for the marginality of a discipline whose object of scrutiny is, most likely, the most widely read text in the history of the species and one of the taproots of humanistic inquiry? This essay presents one possible set of answers to this question. It is argued that the marginality of Old Testament research is - whether rightly or wrongly - a dividend of its intellectual strangeness, its epistemological difference from both the academy and the Church. As for the academy, it is suggested that the ideation (i.e., the not-necessarily conscious manner in which a community of researchers thinks the world) of our field distinguishes us sharply from all others within the comity of (secular) academic disciplines. It is contended that the intellectual foundations of modern Old Testament research comprise something of an epistemological hybrid. Its practitioners have, somehow, managed to combine a modern, secularizing, rational ethic with the fundamental conviction that an existing God is a legitimate analytical variable. Having been expelled from the ideation of nearly every other academic discipline, the latter conviction renders biblical scholarship anomalous in the contemporary university. As for the Church, it is this same hybrid ethic which creates a certain degree of tension between rationalizing biblical researchers on the one hand, and pious laypeople and orthodoxies on the other. Yet as singular and marginal as it may be, biblical scholarship makes a crucial, albeit unintended, contribution to the world: the existence of an authoritative body of religious intellectuals who are at peace with the notion that sacred scriptures are inspired but not infallible has served to safeguard the modern Occident from some of the more deleterious tendencies of organized religion.
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Meyer, Christian. "The Emergence of “Religious Studies” (zongjiaoxue) in Late Imperial and Republican China, 1890–1949." Numen 62, no. 1 (December 12, 2015): 40–75. http://dx.doi.org/10.1163/15685276-12341355.
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This article contextualizes the rise of “early religious studies in China” with its apex in the 1920s within the heated debates on the role of religion in a modern Chinese society. While the most recent development of religious studies (zongjiaoxue) in China (including Mainland China, Hong Kong, and Taiwan) is well known, its early emergence in the late Qing and Republican periods (ca. 1890–1949) has been a neglected topic. The author demonstrates first how antagonistic anti-religious and affirmative positions, received from Western modernization discourse and informed by the contested character of the concept of religion itself, led to the emergence of this new discipline in Republican China as a product of broader discourses on modernization. Secondly, the article evaluates the limited institutionalization of religious studies as a distinct “full” discipline in relation to the broader interdisciplinary “field” of research and public debates on religion. While the interdisciplinary character is typical of the field in general (also in the West), the limited degree of “full disciplinarity” depended on specific, local discursive and political factors of its time. As “religion” appears as an important modern discourse in East Asia, the early emergence of religious studies in China thereby reflects social, political, and intellectual transitions from Imperial to Republican China, and offers a unique perspective on Asian discourses on religious and secular modernities.
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Caiger, B. J. "Doctrine and Discipline in the Church of Jean Gerson." Journal of Ecclesiastical History 41, no. 3 (July 1990): 389–407. http://dx.doi.org/10.1017/s0022046900075205.
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The problem of ascertaining by what means and what authority true teachings may be distinguished from false is fundamental to any ecclesiology, since the ecclesiastical community is based, above all, on commonly accepted doctrine. It is a community whose limits are defined — and the parameters within which it operates set — by the body of teachings which is accepted within it as true. Thus, the fundamental practical question which any ecclesiology must address becomes, in effect, who has authority to determine what is taught and what is not; and the answer reveals the main thrust ofthat ecclesiology. In broad terms, two principal, and often conflicting, emphases may be noted: on the community of Christian pilgrims (whom any structure exists to serve), and on the formal ecclesiastical structure (within which the faithful may find security). Pastorally, these emphases are associated to some degree with two different assumptions: either that the believer gains confidence in the institution because of the truth that is taught in it, or that a teaching will be received with confidence by believers ior he reason that it is taught within the institution. In the second case, the pursuit of truth may be subordinated to the support of the expedient.
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XIUQING, LONG. "Developing a Discipline: The Recent Study of Western Church History in the People's Republic of China." Journal of Ecclesiastical History 56, no. 3 (July 2005): 514–28. http://dx.doi.org/10.1017/s0022046905004318.
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The growth in the study of church history in China is one outcome of Deng Xiaoping's policy of ‘reform and opening’, as well as a result of increasing exchanges of scholars and ideas between China and the west during recent years. Since the 1980s Chinese scholars have to a great degree abandoned the Marxist interpretative framework, and gradually developed their own interpretations and methodologies for the study of church history. In consequence, academic studies in the 1990s displayed a fair, honest and objective character which marked the process of maturation in the development of church history as a discipline. In this process Professor Yu Ke played an important role, of inheriting the past and ushering in the future as the real founder of the discipline in China.
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Oksamityna, Kseniya. "Progressing Fragmentation of Political Science." Politikon: The IAPSS Journal of Political Science 15, no. 1 (April 30, 2009): 70–85. http://dx.doi.org/10.22151/politikon.15.1.4.
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While state has traditionally been the sole (or at least primary) unit of analysis in International Relations, scholars are increasingly recognizing non-state entities, such as interstate organizations, multinational companies, terrorist cells, religious institutions, non-governmental organizations, epistemic communities, and transnational advocacy networks as actors in international politics. A natural question arises: is International Relations, as a discipline, capable of conceptualizing and explicating complex webs of relations among a myriad of actors, or is mapping a new field of enquiry required? Transnational Studies, offered at various degree levels at several universities, positions itself as a sub-filed within Humanities, mainly preoccupied with historical, social, cultural and linguistic aspects of cross-border interactions. Global Studies seems to reconcile International Relations and Transnational Studies. However, Global Studies, as a discipline, is only in the making; its emergence is surrounded by healthy skepticism.
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Zablocki, Benjamin. "THE BLACKLISTING OF A CONCEPT: THE STRANGE HISTORY OF THE BRAINWASHING CONJECTURE IN THE SOCIOLOGY OF RELIGION**." Nova Religio 1, no. 1 (October 1, 1997): 96–121. http://dx.doi.org/10.1525/nr.1997.1.1.96.
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ABSTRACT: This is the first part of a two-part article on the concept of brainwashing in the study of new religious movements (NRMs). The use of this term has become so emotionally charged that scholars find it difficult to discuss its merits and scientific utility with calmness and objectivity. I devote Part One of this article to an examination of the cultural and structural sources of an extreme polarization that has occurred among scholars of new religious movements. I argue that a majority faction within the discipline has acted with a fair degree of success to block attempts to give the concept of brainwashing a fair scientific trial. This campaign has resulted in a distortion of the original meaning of the concept so that it is generally looked at as having to do with manipulation in recruitment of new members to religious groups. Its historically consistent use, on the contrary, should be in connection with the manipulation of exit costs for veteran members. In Part Two of this paper (to be published in a later issue of this journal), I go on to examine the epistemological status of the brainwashing concept and compare theories based on brainwashing to alternative theories accounting for patterns of switching out of new religious movements.
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Keskin, Zuleyha, and Mehmet Ozalp. "Islamic Studies in Australia’s Universities." Religions 12, no. 2 (February 1, 2021): 99. http://dx.doi.org/10.3390/rel12020099.
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Islamic studies is an in-demand discipline area in Australia, including both classical Islamic studies and contemporary Islamic studies. While the field of classical Islamic studies has evolved over the centuries alongside the needs of the societies it serves, it has, nevertheless, remained within a well-established Islamic framework. This type of knowledge is sought by many, especially Muslims. Contemporary Islamic studies also plays a critical role in understanding Islam and Muslims in the contemporary context. The higher education sector in Australia contributes to this knowledge base via the Islamic studies courses it offers. This article discusses the positioning of the higher education sector in fulfilling Islamic educational needs, especially in the presence of other non-accredited education institutions such as mosques and madrasas. Despite the presence of other educational institutions, the higher educational sector appeals to a large pool of students, as evidenced by the number of Islamic studies courses offered by fourteen Australian universities. The teaching of classical Islamic studies in the higher education sector is not without its challenges. These challenges can be overcome and have been overcome to a large degree by the Centre for Islamic Studies and Civilisation (CISAC), Charles Sturt University (CSU). CISAC was used as a case study, as it is the largest Islamic studies department offering the greatest number of classical Islamic studies focused courses with the highest number of Islamic studies students in Australia. This article, overall, demonstrates that there is an ongoing need for Islamic studies to be taught, both in a classical and contemporary capacity, in the higher education sector.
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Akram, Muhammad. "The Study of Religions in Premodern Muslim Civilization: Some Distinctions Concerning Its Disciplinary Status." Religions 12, no. 2 (January 31, 2021): 96. http://dx.doi.org/10.3390/rel12020096.
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Scholars have made contesting claims about the nature and scale of works on religions by Muslim scholars before modern times. The present paper explores various primary and secondary sources, especially the classical bibliographical indexes that the scholarly tradition under scrutiny itself produced, and classifies these works into three types: (a) polemics, (b) works that present authentic knowledge about various faith traditions or introduce methodological novelties but carry some degree of apologetic undertone, and (c) descriptive writings on religions which resemble the modern-day academic study of religion. Based on these distinctions and an assessment of the number of works in each type, the paper maintains that a sprouting tradition of descriptive studies of religions existed in the pre-modern Muslim societies, which introduced certain methodical novelties such as comparative method, historiography, and, last but not least, textual criticism, which seems to have heralded the modern biblical studies in some respects. However, this tradition could not mature into a full-fledged discipline at par with many other branches of knowledge that flourished in the heyday of Muslim civilization. These findings imply that the descriptive study of religions other than one’s own is not necessarily a modern Western phenomenon. It can take root in multiple cultural settings.
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Walmsley, John. "The Early Abbesses, Nuns and Female Tenants of the Abbey of Holy Trinity, Caen." Journal of Ecclesiastical History 48, no. 3 (July 1997): 425–44. http://dx.doi.org/10.1017/s002204690001486x.
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A major problem for the student of a relatively new discipline or sub-discipline is the construction of a framework within which to operate. In the case of the economic, social and legal position of women in the Middle Ages the only clear thing is that the lines are slowly being redrawn, although more perhaps with respect to the central Middle Ages than to the earlier period. In fact, despite the paucity of evidence there has always been a surprising degree of agreement about the early Middle Ages. A wide range of authors from Lina Eckenstein to Eileen Power, Lady Stenton and Suzanne Wemple have regarded the period, from roughly the sixth to the ninth centuries, as one of ‘rough equality’ (to use Stenton's words) between men and women in general, and as a period of veneration, even elevation, of female religious. As for the later period, there is a much wider range of opinion, much of it conflicting. Speaking of the eleventh to thirteenth centuries, Brian Tierney and Sidney Painter, in a popular general work, conclude that: ‘Evidence of the general improvement in the status of women is fairly extensive.’ The elevation of marriage to sacrament status in the twelfth century is undoubtedly seen by some as part of this process: ‘C'est dans la réforme du mariage qu'il faut chercher les germes les plus vigoureux de l'amélioration dont bénéficie la condition féminine à partir du XIIe siècle, même si cette amélioration n'est ni continue ni générate.’ By contrast, other works suggest that an earlier golden age for women came to an end in the eleventh and twelfth centuries, as an even more male-dominated feudal society reached its zenith in terms of order and definition.
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Bennema, Cornelis. "How Readers Construct New Testament Characters: The Calling of Peter in the Gospels in Cognitive-Narratological Perspective." Biblical Interpretation 29, no. 4-5 (November 12, 2021): 430–51. http://dx.doi.org/10.1163/15685152-29040002.
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Abstract The discipline of cognitive narratology applies insights of cognitive linguistics to narrative analysis. This study seeks to demonstrate the value of cognitive narratology by exploring the role of the reader and the extent of the reader’s knowledge in constructing characters. While traditional narrative criticism often limits itself to the world of the text, cognitive narratology recognizes that the reader’s knowledge from other texts and the real world also contributes to the construction of characters. This study will show that the extent of the reader’s literary and social knowledge of a text affects the construction of characters. As a case study, we will examine the calling of Peter in the canonical Gospels and show how four readers with varying degrees of knowledge will arrive at different constructions of Peter’s character.
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McKinley, Alexander. "Fluid Minds: Being a Buddhist the Shambhalian Way." Buddhist Studies Review 31, no. 2 (January 15, 2015): 273–91. http://dx.doi.org/10.1558/bsrv.v31i2.273.
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What are the criteria for counting something as Buddhist? This discipline-defining question has become increasingly perplexing as Buddhism is transmitted across the globe, taking new forms as it adapts to new contexts, especially as non-Buddhists increasingly come to participate in the meditation activities of Buddhist communities in the West. Through an ethnographic analysis of a Shambhala center in the southern United States, this article suggests that the best way to talk about such groups is neither through categorizing membership demographics, nor by ranking the different degrees of Buddhism practiced in Shambhala as more or less authentic, but rather by focusing on how the group ultimately coheres despite inevitable differences in opinion. Thus instead of defining what is ‘authentically’ Buddhist among Shambhalians, this article tracks the manner in which certain Buddhist forms of signification (especially meditation) are shared regardless of personal religious identities, forging a community through common interest.
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González Martín, Rafael. "La presencia de la Teología Católica en la Universidad de Murcia dentro del proyecto integrador de Bolonia." Educatio Siglo XXI 38, no. 2 Jul-Oct (June 25, 2020): 233–50. http://dx.doi.org/10.6018/educatio.432991.
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En la actualidad la presencia de la teología católica en las universidades públicas españolas, - independientemente de la enseñanza de teología católica y pedagogía religiosa que se imparte en las facultades de educación dentro de los grados de maestros -, viene marcada por dos presencias muy significativa. Una de ella, viene a través de la creación de una cátedra de teología dentro del marco universitario (Cátedra de Teología en la Universidad de Granada; Cátedra de las Tres Religiones en la Universidad de Valencia; Cátedra de Teología y Ciencias de la Religión “Ignacio Ellacuría” en la Universidad Carlos III de Madrid), cuyo fin es buscar la ocasión de que la teología ofrezca su peculiar luz de conocimiento, partiendo del convencimiento de que los elementos más significativos de la tradición religiosa generan sentido y propuestas que pueden entrar en diálogo honesto con otras disciplinas.La otra presencia es más significativa y viene establecida por la Universidad de Murcia, pues en ella, se reconoce a la teología como una disciplina propia, con materia propia y como consecuencia otorgándose por la universidad a dicho reconocimiento académico una titulación oficial. Esto es como consecuencia de la relación establecida entre el Instituto Teológico de Murcia OFM y Universidad de Murcia.El presente trabajo tiene como objeto presentar la nueva presencia de la teología católica en el marco académico de la Universidad de Murcia como referencia del proyecto integrador de Bolonia. Nowadays the presence of Catholic theology in Spanish public universities, leaving aside Catholic theology and religious education courses taught in the Faculties of Education within the education degrees, is marked by two very significant presences. One of them directly relates to the creation of chairs of theology: the Chair of Theology at the University of Granada, the Chair of the Three Religions at the University of Valencia, and the Chair of Theology and Religious Studies "Ignacio Ellacuría" at the University Carlos III in Madrid. The main purpose of these chairs is to highlight the special way with which theology looks at the production of knowledge, on the assumption that the most significant elements of religious traditions make meaning and generate proposals that may come into an honest dialogue with other disciplines. The other presence is more significant and is implemented at the University of Murcia, which recognizes theology as a discipline itself, with its own contents. Consequently, this university issues official qualifications, a fact that is made possible because of the relationship established between the OFM Theological Institute of Murcia and the University of Murcia. This work intends to explore the new presence of Catholic theology within the academic framework of the University of Murcia in reference to the Bologna Process.
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Siddiqui, Mona. "Diatribe, Discourse and Dialogue: Reflections on Jesus in the History of Christian-Muslim Encounters." Studies in Church History 51 (2015): 435–54. http://dx.doi.org/10.1017/s0424208400050336.
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The history of Christian-Muslim encounter is a growing field in areas of Christian theology and Islamic Studies. While there is arguably no particular systematic discipline or approach, anyone who enters the history of the theological encounters between these two religions is met with a large body of work which reflects an unusual complexity and degree of nuance. These range from polemical and irenic approaches by those who were writing in response to critiques of their faith without any direct contact with one another, to those Muslim and Christian writers who lived and wrote within the shared culture and civilization of the Arab East.
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Shin, Thomas (Tae Sung). "God, the Good Life, and Pastoral Practice." Theology Today 77, no. 4 (January 2021): 440–59. http://dx.doi.org/10.1177/0040573620956649.
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In this study, I emphasize that pastoral practice revitalizes the significance of spiritual life as an alternative way to negotiate the science of well-being. This article is written from the perspective of practical theology, which is framed as a way of “living well” in which it is doubtful for both the individual and community to fulfill the good life without spirituality. Such an approach entails a degree of a transformative and transcendent life created by new senses, attentions, knowledge, ontological understanding, and disciplines out of the experience of the triune God. This study responds to the vocation of practical theology according to Ruard Ganzevoort and Johan Roeland, who assert that, “In its focus on praxis, practical theology has evolved out of three historical different styles of theology with differing concepts of and methodological approaches toward praxis: pastoral theology, empirical theology, and public theology.” They suggest that pastoral practice should be something that contributes to the culture of well-being and that the roles of spiritual life in the formation and reformation of the good life should be clarified.
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Gryaznova, E. V., and A. G. Goncharuk. "Theology as a scientific specialty of the master’s degree: problems and solution prospects." Vestnik of Minin University 7, no. 3 (August 10, 2019): 1. http://dx.doi.org/10.26795/2307-1281-2019-7-3-1.
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Introduction: The entry of theology into the educational sphere of modern Russia should already be considered as an accomplished fact, the fact is both academic and legal. Theology is included in the nomenclature of specialties of academic scientists of the Russian Federation, the passport of a scientific specialty is approved, in particular, "Orthodox Theology" (specialty code: 26.00.01), the work is in progress to open the corresponding dissertation council. In 48 higher educational institutions of the country, structural subdivisions of higher education institutions were opened, aimed at implementing teaching in this area.A preliminary analysis of the existing master’s degree programs in theology showed that most of them are aimed at training theologians, religious scholars, art historians, experts, educators, teachers, counselors, social specialists, church officials, etc.This article substantiates the relevance of introducing an alternative master's degree program in theology, developed at the Department of Philosophy and Theology at Minin University. The peculiarity of the program is that it does not give up the specifics of religious studies and the philosophy of religion that should be present in theological education, being its base. It is aimed at developing undergraduate competencies of research activities based on fundamental theological knowledge, the level and content of which is set by the development of science and technology of modern society. In addition, the program provides for the solution of three main problems caused by contradictions in the culture of the modern information society: 1) formation of the axiological subsystem of the culture of the modern young scientist based on traditional Christian values; 2) training of theologians who are able to participate in the development and teaching of theological disciplines at various levels and forms of education (supplementary, vocational, continuous, etc.); 3) integration of secular and religious education based on the research activities of the university.Materials and methods: in the course of writing the article, empirical and theoretical methods of research on these problems were used, in particular: a dialysis method, a synthesis of practical learning experience, an analysis of educational and methodical and scientific literature, a method of historical comparison, a prognostic method.Results: an analysis of existing master's degree programs in theology revealed that it is necessary to develop concepts for this type of education based on the integration of secular and religious education, rather than pushing out one another. The proposed model of the Master’s degree program in Theology and the “Orthodox Theology” training profile, which has been introduced at Minin University since 2019, is built on this principle. Its introduction is relevant because it is aimed at solving the main problems caused by the contradictions of modern information culture in society.Discussion and conclusions: taking into consideration the development trends of Russian society in general and the sphere of domestic education in particular, the tendencies to an ever greater “turn” in the direction of traditional religious values can be traced. In this regard, the Russian pedagogical community is experiencing the need to train qualified personnel who professionally combine pedagogical methods and research competencies related to theological issues. It is necessary to continue working to increase the number of specialists, in particular, at the level of the magistracy, who are able not only to orient themselves in the basics of world religions, but also to professionally train these competencies the future young teachers who are able to instill in the younger generation basic moral values, to conduct promising research and development educational activities that meet the requirements of the information society.
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DUNN, GEOFFREY D. "Cyprian and Women in a Time of Persecution." Journal of Ecclesiastical History 57, no. 2 (March 30, 2006): 205–25. http://dx.doi.org/10.1017/s0022046905006226.
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Cyprian believed that the maintenance of ecclesial disciplina was the prime responsibility of a bishop's pastoral ministry, particularly in a time of persecution when people's loyalty was under threat. Throughout his episcopate Cyprian ministered to women as well as men who experienced persecution. Not only was he attempting to secure socio-political support through patronage for his position as bishop but he was applying the prescriptions of the Gospels. He praised women who remained faithful as role models for others, instructed and encouraged them in their perseverance and aided them in their need. Women who lapsed were dealt with according to ecclesial disciplina no differently than were the men who lapsed. While lay women and men had their own share in pastoral ministry, the issue of what to do with lapsed Christians raised the question of the extent to which a bishop's responsibilities were primary. In some letters not by Cyprian we sense not only a greater degree of familiarity with lay people but less of a concern with the importance of disciplina. In response to a recent paper in this JOURNAL by Allen Brent, it is argued here that a close reading of these non-Cyprianic letters in the corpus reveals that the male and female confessors who wanted the lapsed to be reconciled did not consider themselves to be presbyters who could reconcile but thought of themselves as confessors with the right to tell the bishop of those whom he was to reconcile.
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Fonrobert, Charlotte Elisheva. "The New Spatial Turn in Jewish Studies." AJS Review 33, no. 1 (March 30, 2009): 155–64. http://dx.doi.org/10.1017/s0364009409000075.
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During the past decade or so, there has been a “veritable boom … of projects that investigate questions of place and space” in Jewish studies. In this arena, scholars in various fields of Jewish studies have begun to engage with developments in the humanities at large. Since the 1980s, many disciplines in the humanities and social sciences have become more attentive to the cultural challenges of globalization, prominent among them the effects of increased movements of migration. From these movements have arisen questions about the effect and meaning of uprooting and dislocation, the significance of belonging to a place (or to various places), the emergence of diaspora communities, and so on. The spatial dimension of human existence began to move to the forefront of scholarly considerations, and with it, new names of fields of study, such as human, critical, or cultural geography. While Jewish studies has, of course, for the longest time been aware of “diaspora” as a dimension of human existence, often perhaps with the understanding that diaspora was historically a uniquely Jewish experience, to a certain degree our field remained caught in the binarism of diaspora versus nationalism or Zionism, at least until the advance of this new impulse in the humanities, identified by some as a “spatial turn.” Against such binarisms, the volumes under discussion repeatedly appeal to “multidimensionality” in Jewish topographies and in our approaches to them.
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Tyugashev, Evgeny A. "Modern civilizational research of Russia: observations and insights." Civilization studies review 4, no. 1 (2022): 190–201. http://dx.doi.org/10.21146/2713-1483-2022-4-1-190-201.
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In connection with the preparation by the Institute of Philosophy of the Russian Academy of Sciences of a collective monograph on the results of the implementation of the megatheme “Russian project of civilizational development: philosophical foundations”, the book review analyzes the experience of preparing monographs of recent years devoted to the civilizational interpretation of Russia. As follows from the review of monographs, there are stable interdisciplinary research teams that continue to comprehend the civilizational identity of Russia in the subjects of various disciplines (philosophy, sociology, political science, cultural studies). The problems of the architectonics of civilizational development, the correlation of Soviet civilization and the Eurasian project, the prehistory of Russia as a geo-civilization, its position in the modern world order, the identification of Russia as a northern civilization are discussed. The concept of local civilizations is mainly used as the most convenient methodological tool. Sociologists are testing the methodology of civilizational analysis (J. Arnason, S. Eisenstadt). The civilizational identity of Russia is recorded ambiguously. The frontal comprehension of the civilizational nature of Russia has not led to significant results. Peer-reviewed scientific monographs are recommended to the widest range of readers and are mainly made in an informational and educational style. The degree of scientific elaboration of the problems under consideration and the analysis of available solutions to them are rarely recorded. Ideas are formulated intuitively, without sufficient conceptual justification. Therefore, the authors’ proposals on the civilizational development of Russia look naively utopian The discussions of civilizationists (in particular, bulgarists and tatarists in the Republic of Tatarstan) remain insignificant for the population. These are manifestations of the postsoviet regression of scientific and methodological culture in social and humanitarian studies. According to the author the review shows that the fruitful directions of civilizational research are the assimilation of French civilizationism of the XIX century, the clarification of the disciplinary status of the concept of civilization and the civilizational approach, the identification of fundamental values specific to local civilizations.
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Parker, Lyn. "Religion, class and schooled sexuality among Minangkabau teenage girls." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 165, no. 1 (2009): 62–94. http://dx.doi.org/10.1163/22134379-90003643.
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This paper examines the meanings attached to sexuality and femininity by Minangkabau teenage girls in schools in West Sumatra, Indonesia. Schools in West Sumatra communicate a hegemonic, normative understanding of womanhood, and a moral consciousness of the female sexual body, to students. Different types of schools – academic, vocational and Islamic senior high schools – have a different ‘curriculum of the body’ (Lesko 1988) and differently discipline bodies and shape sexuality. School girls articulate their understanding of and practise their sexuality in ways that are characteristic of their class, gender and religiosity, mediated by their schools. The schools articulate a religiously-ordained and gendered social order, and impose social control. The different types of school render girls chaste and virtuous to varying degrees. Through everyday practices, this curriculum effects girls’ embodied experience of sexuality. Minangkabau teenage girls have a highly developed sense of their own sexuality, but, far from experiencing a sexual revolution as a result of globalization, most have developed a sexual awareness that is weighted with cultural and religious burdens. Minang female adolescent sexuality is a moral sexuality based on Islam and adat.
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alQinai, Jamal. "Translating modals between English and Arabic." Translation and Interpreting Studies 3, no. 1-2 (January 1, 2008): 30–67. http://dx.doi.org/10.1075/tis.3.1-2.02alq.
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Although central to many disciplines, modality has not received adequate treatment in the field of contrastive studies of English-Arabic translation. Since there are no neat Arabic counterparts to English modals, the only valid arguments for comparison are, therefore, the semantic-pragmatic ones. The current study investigates the relationship between modality and implicature in English-Arabic translation. The main argument is based on the premise that the speaker’s choice of modal expressions signals both the degree and type of involvement a speaker has in the content of the message, and consequently the interpretation of textual implicatures. The study shows that there are other textual means of expressing modality in Arabic that go beyond the immediate verbal construction. In some contexts, the whole discoursal effect will determine the degree of deontic or epistemic modality. The paper also explores shifts and transitions in translating modal patterns between English and Arabic with a view to assessing their overall effect. The examples cited show that the shift in rendering ST modals often entails an alteration in the possible interpretation of their meanings in the TT. In sensitive contexts, such as religious texts, political treaties and negotiations, business deals and court testimonies, some changes may have grave consequences. Although an analysis of the areas of convergence and divergence may help identify common causes of translation errors, the notion of ‘indeterminacy’ remains paramount in translating texts between these two languages. The paper concludes with a pragmatic strategy for the interpretation of modals in context.
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Bobryk, Urszula, Renata Gozdecka, and Tomasz Jasiński. "Niedokończony koncert dla Lublina. Wspomnienie o Beacie Dąbrowskiej (1960-2016)." Annales Universitatis Mariae Curie-Sklodowska, sectio L – Artes 14, no. 2 (January 12, 2017): 11. http://dx.doi.org/10.17951/l.2016.14.2.11.
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<p>Professor Beata Dąbrowska – a conductor, teacher, and organizer of musical life, highly merited for Lublin’s musical culture and Maria Curie-Skłodowska University (UMCS) – died on 14<sup>th</sup> March 2016. She was born on 5<sup>th</sup> January 1960 in Lublin, She attended the Karol Lipiński Music School in Lublin, and then studied at the Frederic Chopin Music Academy in Warsaw, from which she graduated in 1982 and received a Master of Music Degree in Choral Conducting. From 1982 until the end of her life she worked at the Institute of Music, Maria Curie-Skłodowska University (until 2000 it was the Institute of Arts Education). In 1992 she received the first-grade qualification (today – a PhD equivalent) in the artistic discipline of <em>conducting vocal and vocal-instrumental groups</em>; in 1999 she received her second-grade qualification (now – a postdoctoral degree: Habilitated Doctor). In 2003 she was appointed Associate Professor of UMCS. In 2005 she became Head of the Institute of Music. She held this function till her death, combining it with multiple academic activities. At the same time she pursued her artistic activity. In 1987, together with her husband Dariusz Dąbrowski, she founded the Chamber Choir of the Henryk Wieniawski Music Society of Lublin, whose conductor she was for almost 30 years. She and the Choir gave several dozen vocal-instrumental concerts and over 300 concerts a cappella; they took part in many festivals and competitions in other countries and won awards and honors. Most often she performed in Lublin at religious and official state ceremonies, various jubilees, or anniversaries; many times she took part in Lublin concert series (inter alia Ars Chori, Spotkania Chórów Akademickich [Meetings of Academic Choirs]), she also gave concerts in other towns ( e.g. in Gdańsk, Grudziądz, Olsztyn, Toruń, Wrocław). She was engaged in many initiatives of Lublin’s music culture and, at the same time, she improved her skills (in 1990 she completed Podyplomowe Studium Chórmistrzowskie [Postgraduate Choirmaster Training Program at the Feliks Nowowiejski Academy of Music in Bydgoszcz]). In 1995 she initiated in Lublin Międzynarodowe Dni Muzyki Chóralnej (International Days of Choir Music). She organized concerts in Lublin for many years. She was awarded many times for her dedicated and invaluable work, the formation of Lublin’s cultural image, and for the promotion of Polish culture in Poland and abroad.</p>
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Genn, Rowel. "Religious belief vs. military discipline." Patterns of Prejudice 19, no. 3 (July 1985): 46–47. http://dx.doi.org/10.1080/0031322x.1985.9969830.
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Lloyd, Vincent. "Charisma and Discipline." Journal of the American Academy of Religion 89, no. 1 (March 1, 2021): 348–54. http://dx.doi.org/10.1093/jaarel/lfab003.
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Sheedy, Matt. "Reinventing Religious Studies." Bulletin for the Study of Religion 43, no. 2 (April 22, 2014): 40–44. http://dx.doi.org/10.1558/bsor.v43i2.40.
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I interviewed Scott S. Elliott in December 2013, where we discussed his recent book (as editor) Reinventing Religious Studies: Key Writings in the History of a Discipline (Acumen 2013). Our conversation ranged from the history of the Council of Societies for the Study of Religion to how articles appearing in its journal, the CSSR Bulletin, over some 40-odd years have been at the leading edge of advancing debates in the study of religion, from problems in theory and method and the definition of religion, to issues of identity politics and the study of Islam.
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Kolodnyi, Anatolii M. "Religious Studies in the Context of Religious Studies. Letter to D.Tabachnyk." Ukrainian Religious Studies, no. 70 (May 28, 2014): 147–48. http://dx.doi.org/10.32420/2014.70.421.
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Report to the Minister of Education and Science of Ukraine Dm. TABACHNIKU In the Department of Religious Studies of the Institute of Philosophy of the National Academy of Sciences of Ukraine, which is currently the only academic institution in the country, with great acceptance adopted the position of President Viktor Yanukovych initiated in his Annual Letter to the Verkhovna Rada of "providing teaching in all forms of higher education in September 2011" the property of academic religious studies as a normative philosophical discipline, and in secondary school - a comparative history of religions. "
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Ballor, Jordan J., and Jordan J. Ballor. "Church discipline and excommunication." Reformation & Renaissance Review 15, no. 1 (April 2013): 99–110. http://dx.doi.org/10.1179/1462245913z.00000000021.
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Robinson, Anthony B. "The Call to Discipline." Theology Today 52, no. 2 (July 1995): 259–66. http://dx.doi.org/10.1177/004057369505200209.
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Chapman, Mark D. "Book Reviews : Clergy Discipline." Expository Times 110, no. 8 (May 1999): 266. http://dx.doi.org/10.1177/001452469911000826.
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Kolodnyi, Anatolii M. "Religious Studies in the Context of Religious Studies." Ukrainian Religious Studies, no. 65 (March 22, 2013): 133–35. http://dx.doi.org/10.32420/2013.65.215.
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In the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine, which is currently the only academic institution in the country, the President of Ukraine Viktor Yanukovych, with his approval, adopted in his Annual Address to the Verkhovna Rada the provision on "ensuring the teaching of all forms of education in higher education institutions since September 2011" academic religious studies as a normative philosophical discipline, and in secondary school - a comparative history of religions. " The clericalization of education, to which, contrary to the Constitution of Ukraine, the political-mindedness and polyconfessional nature of its citizens, the V. Yushchenko during his years of presidency, and the Ministry of Education, was at his discretion, was unclear to us, and thus unacceptable. Therefore, we did not participate in the work of the various commissions, which, according to Yushchenko's instructions, began to act at the ministerial level, and especially instilled in educational structures in the western region of the country. We go to secular modern Europe, and we strive to live in the time of its Middle Ages.
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Snarr, C. Melissa. "A New Discipline?" Journal of the Society of Christian Ethics 25, no. 2 (2005): 79–94. http://dx.doi.org/10.5840/jsce20052526.
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Donovan, Peter. "Neutrality in Religious Studies." Religious Studies 26, no. 1 (March 1990): 103–15. http://dx.doi.org/10.1017/s0034412500020230.
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‘Open-minded’, ‘detached’, ‘objective’, ‘disinterested’, ‘impartial’, ‘non-partisan’ and ‘independent’ are terms typically used when Religious Studies seeks to present itself as an academic discipline. Phrases like ‘methodological agnosticism’, ‘suspension of judgement’, and ‘procedural neutrality’ are also found, in attempts to formulate an appropriate methodology. Seldom are those terms and phrases precisely defined, or the differences between them examined. Yet a moment's reflection reveals that they are far from clear or unambiguous, and that if they are to be used at all effectively in this context, more work must be done by way of preliminary analysis and clarification.
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Sevrin, Jean-Marie. "L'exégèse critique comme discipline théologique." Revue théologique de Louvain 21, no. 2 (1990): 146–62. http://dx.doi.org/10.3406/thlou.1990.2433.
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Tiradhammo, Bhikkhu. "Buddhist Monastic Discipline. Jotiya Dhirasekera." Buddhist Studies Review 3, no. 2 (June 14, 1986): 175–78. http://dx.doi.org/10.1558/bsrv.v3i2.16126.
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Curran, Ian. "Theology as a Spiritual Discipline." Liturgy 26, no. 1 (October 29, 2010): 3–10. http://dx.doi.org/10.1080/0458063x.2010.519610.
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Jongeneel, Jan A. B. "Is missiology an academic discipline?" Transformation: An International Journal of Holistic Mission Studies 15, no. 3 (July 1998): 27–32. http://dx.doi.org/10.1177/026537889801500308.
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Jongeneel, Jan A. B. "Is Missiology an Academic Discipline?" Exchange 27, no. 3 (1998): 208–21. http://dx.doi.org/10.1163/157254398x00196.
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Haight, Roger, and James Nieman. "On the Dynamic Relation between Ecclesiology and Congregational Studies." Theological Studies 70, no. 3 (September 2009): 577–99. http://dx.doi.org/10.1177/004056390907000303.
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The liveliness of the discipline of ecclesiology depends on the cross-referencing between theological doctrines about the church and actual churches. In an intellectual pincer movement these authors argue that the theological discipline of ecclesiology has to be chastened by consideration of the congregations in order to be credible, and that congregational studies needs the input of the formal discipline of ecclesiology to connect the beliefs and practices of each community to the wider tradition.
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Storm, Jason Ānanda Josephson. "A Theosophical Discipline: Revisiting the History of Religious Studies." Journal of the American Academy of Religion 89, no. 4 (December 1, 2021): 1153–63. http://dx.doi.org/10.1093/jaarel/lfab104.
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Pals, Daniel L. "Religious Studies: The Making of a Discipline. Walter Capps." Journal of Religion 77, no. 3 (July 1997): 498–99. http://dx.doi.org/10.1086/490056.
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Kim, Chae Young. "Religious studies as a modern academic discipline in Korea." Religion 47, no. 2 (August 10, 2016): 277–92. http://dx.doi.org/10.1080/0048721x.2016.1210400.
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Griffin, David Ray. "Faith and Spiritual Discipline." Faith and Philosophy 3, no. 1 (1986): 54–67. http://dx.doi.org/10.5840/faithphil1986311.
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Dingemans, G. D. J. "Praktische theologie als een academische discipline." NTT Journal for Theology and the Study of Religion 43, no. 3 (July 1, 1989): 192–212. http://dx.doi.org/10.5117/ntt1989.3.002.ding.
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Reader, John. "Book Reviews : Theology as Master Discipline." Expository Times 111, no. 1 (October 1999): 34. http://dx.doi.org/10.1177/001452469911100128.
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Ballard, Paul. "Practical Theology as an Academic Discipline." Theology 98, no. 782 (March 1995): 112–22. http://dx.doi.org/10.1177/0040571x9509800206.
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Suyarko, Vladyslav. "Humanistic mission of religious studies." Ukrainian Religious Studies, no. 8 (December 22, 1998): 3–9. http://dx.doi.org/10.32420/1998.8.169.
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Introduction to the curriculum of higher educational institutions of the normative course on religious studies and legalization of the same specialty in the Wakivsky registry is a notable phenomenon in the reconstruction of old social science, humanitarian and socio-political sciences, in the further humanization and humanization of education in independent Ukraine. Religious studies as a science and a discipline in both cases had a profound influence on the formation of high morality and spirituality of the individual on the basis of universal values and secular culture, and, consequently, to increase the ideological potential of social sciences
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Штефан, Л. А., and К. Є. Каліна. "ОСОБЛИВОСТІ ПІДГОТОВКИ ЖІНОЦТВА У ПРАВОСЛАВНИХ МОНАСТИРЯХ УКРАЇНИ ДО ДУХОВНО-МОРАЛЬНОГО ВИХОВАННЯ МОЛОДОГО ПОКОЛІННЯ (ХІХ – ПОЧАТОК ХХ СТ.)." Теорія та методика навчання та виховання, no. 47 (2019): 190–200. http://dx.doi.org/10.34142/23128046.2019.47.17.
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The article analyzes the peculiarities of preparation of womankind for the spiritual and moral education of the young generation in the orthodox monasteries of Ukraine in the XIXth – at the beginning of the XXth centuries. During the study we used: historical methods (historical-typological, historical-structural, chronological, retrospective), which allowed to trace the development of the issues under study in the specified period; general scientific (analysis, synthesis, systematization, comparison, generalization) in order to find out the degree of the study of the mentioned problem; comparative-semantic, which made it possible to compare the content, forms and methods of preparation of womankind for spiritual and moral education of students in the orthodox monasteries of Ukraine in the studied period. It has been established that spiritual and moral education was carried out with the obligatory observance of religious orthodox principles in all educational institutions of the Russian Empire (as well as in the Ukrainian territories that were part of it) in the XIXth – early XXth centuries. The purpose of education and upbringing in the schools at the monasteries was to form a spiritual and moral personality who believes in the divine creation of the world, honors everything created by God. The analyzed issues of preparing women for the spiritual and moral education of the younger generation are notable for the harmony of pedagogical ideas of past years with the present, namely: spiritual and moral education should be based on the orthodox principles; effective organization of spiritual and moral education is promoted by such forms of extra-curricular work as: literary evenings, vocal and literary morning perfomances, exhibitions, excursions, school magazines and newspapers; it is pedagogically expedient to use such methods of education as: persuasion, positive example, reminding, instruction, request, warning, inurement (strengthening of will), encouragement (rewards) and punishment in organizing the spiritual and moral education of students. It has been proved that the content, forms and methods of spiritual and moral education of the students in the monastic schools of the mentioned period were generally progressive. In particular, the curricula clearly defined the amount of knowledge from each discipline in the academic years, tasks and educational goals of each course were specifically formulated, methods of studying the course were revealed. The educational process was built on the principles of clarity and accessibility, consistency and taking into account the age characteristics of children.
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Reed, Annette Yoshiko. "Christian Origins and Religious Studies." Studies in Religion/Sciences Religieuses 44, no. 3 (September 2015): 307–19. http://dx.doi.org/10.1177/0008429815595810.
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This essay reflects on the relationship between the study of the origins of Christianity and the discipline of Religious Studies in conversation with William Arnal’s “What Branches Grow out of this Stony Rubbish? Christian Origins and the Study of Religion,” published in Studies in Religion / Sciences Religieuses in 2010. Extending Arnal’s call for specialists in the New Testament and early Christianity to engage Religious Studies, it explores a reorientation of perspective, towards the aim of a doubled lens from and upon both Christian Origins and Religious Studies. Particularly promising may be the interrogation of ancient and modern practices of periodization and category-creation, especially as they intersect with imperial and anti-imperial discourses about “origins,” knowledge, and power.
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Di Placido, Matteo. "The Yoga Studies Dispositif." Method & Theory in the Study of Religion 33, no. 5 (October 14, 2021): 505–29. http://dx.doi.org/10.1163/15700682-12341525.
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Abstract In this paper I provide a preliminary account of the Yoga Studies Dispositif, that is, that specific apparatus of knowledge production, legitimization, and dissemination that has allowed the birth and development of the discipline of “modern yoga research” as an autonomous field of study and, in turn, has asserted the study of modern forms of yoga as its primary object of inquiry. More specifically, and in line with the constructionist epistemology taken by the “discursive study of religion” approach, I focus on the processes of boundary-work and boundary-object creation of modern yoga research and argue that these are the most influential discursive strategies adopted in the formation of this new discipline. Following on this premise, I contend that similar processes of demarcation and conceptual production are also pivotal to the birth and development of other sub-disciplines within the study of religion.