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Journal articles on the topic 'Epidemics Religious'
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1
Moilanen, Ulla, and Sofia Paasikivi. "Esihistoriallisten tartuntatautien ja epidemioiden tutkimusmahdollisuudet Suomessa." Ennen ja nyt: Historian tietosanomat 23, no. 2 (June 1, 2023): 5–18. http://dx.doi.org/10.37449/ennenjanyt.125929.
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Epidemioiden historiallinen tutkimus painottaa usein kirjallisia lähteitä, mutta tartuntataudit ovat olleet ihmisten seuralaisina esihistoriallisista ajoista lähtien. Käsittelemme artikkelissa esihistoriallisten epidemioiden tutkimuskeinoja. Keskitymme muinaisten taudinaiheuttajien luonnontieteellisiin analyysimenetelmiin ja arkeologisessa aineistossa näkyviin epidemioiden epäsuoriin vaikutuksiin. Epidemioilla voi olla demografisia, poliittisia, sosiaalisia, uskonnollisia ja taloudellisia vaikutuksia, vaikka myös muut tekijät voivat laukaista kriisejä. Mahdollisista kriiseistä kertovat ilmiöt ovat usein monitulkintaisia, mutta minkä tahansa kriisiajanjakson tunnistaminen voi johtaa myös epidemian jäljille, sillä epidemiat liittyvät tyypillisesti muihin väestökriiseihin. Myös ilmastotekijät vaikuttavat tautien esiintymiseen. Esitämme, että arkeologisen aineiston monitieteisellä tutkimuksella voidaan tehdä päätelmiä kriisien kokonaisvaikutuksista ja että paras tapa esihistoriallisten epidemioiden tutkimukseen on kiinnittää huomiota sekä laajoihin että paikallisiin, pienimuotoisiin ilmiöihin ja arkeologisen aineiston piirteisiin monesta eri näkökulmasta. Historical research of epidemics often emphasises literary sources, but infectious diseases have accompanied humans since prehistoric times. This article discusses the ways prehistoric epidemics can be identified and studied. We focus on scientific analyses of ancient pathogens and the indirect impact of epidemics that may be visible in archaeological material. Epidemics can have demographic, political, social, religious and economic impacts, although other factors can also trigger similar crises. The phenomena are often complicated and challenging to identify and interpret. However, identifying any period of crisis in prehistory can also lead to the identification of an epidemic, since epidemics are typically linked to other population crises. Climate factors may also influence the emergence of diseases. The interdisciplinary study of archaeological data allows conclusions to be drawn about the overall impact of crises. Thus, the best way to study prehistoric epidemics is to focus on both large-scale and local, small-scale phenomena.
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Bjørnar Storfjell, J. "Epidemics." Palestine Exploration Quarterly 152, no. 2 (April 2, 2020): 79. http://dx.doi.org/10.1080/00310328.2020.1769343.
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Василенко, L. Vasilenko, Губернова, and M. Gubernova. "Human Resources in the Context of Epidemic Social Processes." Management of the Personnel and Intellectual Resources in Russia 3, no. 1 (February 10, 2014): 63–68. http://dx.doi.org/10.12737/2633.
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Issues of social epidemics and social diseases emergence in the context of new communications and contemporary global social-informational medium development
are discussed. serves as a basics for the analysis of new communications impact on human condition and social sphere is analyzed based on the
social self-organization, or social synergetics, theory as a methodological foundation. The global informational environment has accumulated enormous
collective intellect.
Ever-growing intellectual resources create principally new non-equilibrium environment for social communications. Non-equilibrium itself brings about and
prompts risks of mass natural phenomena and epidemic processes in the social medium. Self-organization is a spontaneous process going on without any
outer managerial efforts. Self-organization facilitates spontaneous growth of individuals’ mobility and creates potential for counteraction to public administration.
Mass diffusion of ideological or religious cults, movements, ideas, technological innovations, fashions, games of luck, alcohol and drug abuse — all
these have epidemic character. Specifics of social epidemic processes are highlighted: multivariability of destructive impact on the social and economic fabric
of society, relationship of social epidemics to economic crises, etc. Destructive epidemic processes can be stopped with social therapy methods and “vaccination”
against information viruses, including techniques fo nurturing moral and intellectual foundation of personality. M. Gladwell’s approach to counter social epidemics
is shown as promising (stickiness factor, the law of the few, force of circumstances).
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Oparin, O. А. "Religious paradigms of medieval medicine." Shidnoevropejskij zurnal vnutrisnoi ta simejnoi medicini 2022, no. 2 (2022): 58–67. http://dx.doi.org/10.15407/internalmed2022.02.058.
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It is shown that in the Middle Ages the sanitary and epidemiological state was characterized by the absence of a sewerage and water supply system; complete unsanitary conditions, both in the city as a whole and in individual houses; lack of elementary rules of personal hygiene; a high percentage of infant mortality and almost unceasing epidemics. It is shown that medicine in the Middle Ages was based on the principles of scholasticism, which rejected in principle any scientific discoveries and opposed faith and science, which made its development impossible in principle. The methods of treatment used by medieval medicine were based on gross superstitions, which boiled down to belief in the healing power of amulets and talismans; attributing the influence on human health to the location of the stars; the role of conspiracies and the healing power of crushed stones and minerals. It has been established that the basis of medieval medicine was primarily the teachings and ideas of the medieval church about the immortality of the soul, saints, illness, education, in which rude pagan beliefs and philosophy prevailed, making not only impossible the development of medicine as such, but also leading to mass epidemics, unsanitary conditions, the growth of neuropsychiatric diseases, and decrease of the duration and quality of life of the population.
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AVCI, Halil Ersin. "British involvement and epidemic diseases during the 1908 – 1914 Hajj Pilgrimage: Evidence from British Documents." London Journal of Social Sciences, no. 5 (June 30, 2023): 10–18. http://dx.doi.org/10.31039/ljss.2023.5.94.
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This study examines the role of British involvement and the impact of epidemic diseases during the Hajj pilgrimage from 1908 to 1914. Drawing upon a comprehensive analysis of British documents, the research sheds light on the extent of British engagement and its repercussions on the spread and management of epidemics within the context of the Hajj. By exploring the documented evidence, including official reports and correspondence, this paper offers valuable insights into the British perspective and its influence on the dynamics of epidemic diseases during this critical period. The findings contribute to a deeper understanding of the historical interplay between colonial powers and the challenges posed by epidemic outbreaks during religious gatherings.
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El Sharabany, Mohamed Ahmed Mohamed Abdel-Aal. "التدابير النبوية الحكيمة لمواجهة الأوبئة الحديثة كوفيد 19- أنموذجًا." HADIS 10, no. 20 (December 19, 2020): 610–35. http://dx.doi.org/10.53840/hadis.v10i20.136.
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The Prophetic Sunnah is a bound and overflowing with sound comprehensive measures to confront Plagues and Pandemics in line with modern scientific principles, it has combined general guidelines for primary prevention, sensory measures, and faithful guidelines in preventing epidemics and combating it, and this is a feature of the Sunnah al-nabawīyah to achieving mental health for the patient and others. The new Corona virus (Covid-19) has been classified as a global pandemic, so this research seeks to explain the measures that the Prophet’s Sunnah guided us to follow, to combat that epidemic and mitigate its effects, in a manner that confirms the importance of the role of the Prophet’s Sunnah, and clarifies its historical precedence and its distinction in facing the epidemics that threaten humanity in every time and place. Using The inductive method, descriptive and analytical, and conclusion. The most important results were that the Prophet’s Sunnah abounds in many general measures for primary prevention of epidemics by cutting their causes, from personal hygiene, frequent washing of hands well, covering utensils, not breathing and blowing in food and drink, and covering the face when sneezing, and coughing. It also included physical measures to combat epidemics of quarantine, individual isolation, social distancing, and urging treatment in as well as collecting religious instructions to maintain mental health, which contributes to the speedy recovery.
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Fakhriati, Fakhriati, and Choirul Fuad Yusuf. "Religious Traditional Treatment of Epidemics: A Legacy From Acehnese Manuscripts." Analisa: Journal of Social Science and Religion 5, no. 01 (July 29, 2020): 123–38. http://dx.doi.org/10.18784/analisa.v5i1.1076.
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Traditional medication practice roots widely across region. A number of less complex traditional medicine practices also operated within small and sometimes isolated groups based largely on local experience since the very long time ago. Historical contribution of traditional medicine as one of complementary or alternative therapy is unquestionably recognized amongst the people of the world-wide. The Acehnese manuscripts written by ulamas, aligned from Muslim prior generations within a care giver environment cannot be denied its existence. One of the important subject contents is related to traditional medication applied since the very past time. This paper describes traditional medication written in the Acehnese manuscripts, of which particularly might be useful for handling the virus appeared today. With the use of philological and historical approach, uses text and contextual analysis, the paper highlights some findings, that the three Acehnese manuscripts -- Ar-Rahmah Fi at-Tibb wa Al-Hikmah, a manuscript of Teungku Nurdin, and a manuscript of Teungku Amir -- explain traditional medical treatment preventing the disease outbreak. Historically, the Acehnese used traditional medication therapy by means of consuming herbs beside staying as close as possible to religion and intensifying prayer to God. Due to its practical function as one of effective therapy and the valuable cultural legacy, the Acehnese manuscripts of traditional medication need any professional preservation, conservation, and reproduction for enriching the Nusantara’s civilization.
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Turenko, Vitalii, and Viktoriia Viktoriia. "CONCEPTUALIZATION OF THE PANDEMIC PHENOMENON IN PHILOSOPHY, THEOLOGY AND RELIGIOUS STUDIES: COMPARATIVE ANALYSIS." Sophia. Human and Religious Studies Bulletin 15, no. 1 (2020): 27–30. http://dx.doi.org/10.17721/sophia.2020.15.7.
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The article provides a comparative analysis of the pandemic discourse in such areas of human knowledge as philosophy, theology and academic religious studies. The philosophical discourse associated with the pandemic phenomenon aims to reflect on the relationship between the individual and the social, the personal and the political, freedom and non-freedom. Through the concept of "biopolitics" philosophy considers this concept as a factor of modern power, although at the same time the epidemic becomes the basis for seeing the Other in a special way and helping him in the current crisis situation. It has been established that in a theological context, a pandemic is not only God's punishment for the sins of ignorance, but also one of the potential options for self-improvement. Theological discourse examines not only the causes of pandemics in humanity, but also tries to understand its teleological nature in the life of every person. The situation of the pandemic creates a special direction in theology, which has already been referred to as "quarantine theology", "pandemic theology", "virus theology", or "coronavirus theology" in general. It was revealed that in academic religious studies, the phenomenon of a pandemic is revealed in the threat-challenge binary opposition. Accordingly, within the framework of this discourse, the study of the specifics of the implementation of the activities of religious organizations, the characteristics of state-confessional relations, as well as the possible consequences of epidemics is carried out. Also, religious understanding focuses not so much on the study of the causes of epidemics, diseases, etc., but focuses on highlighting the specifics of the functioning of religious organizations in such a crisis situation, the peculiarities of state-confessional relations during a pandemic, and disclosing potential consequences for the spiritual , and the laity.
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Leven, Karl-Heinz. "Pestpfeile, Miasma, Ansteckung." Evangelische Theologie 81, no. 5 (October 1, 2021): 374–84. http://dx.doi.org/10.14315/evth-2021-810508.
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Abstract Epidemics were part of the ancient world; the Homeric Iliad begins with a pestilence that decisively shapes the further course of the plot. The sequence of historically attested epidemics ranges from the »Attic Plague« of 430 BCE to the »Antonine Plague« of the 2nd century to the pandemic of the »Justinianic Plague« of 541/42. Plagues are mentioned in numerous genera of ancient literature; in Hippocratic-Galenic medicine, the plague plays an important, yet peculiarly small role. The words »arrows of pestilence«, »miasma«, and »contagion« in the title stand for ancient theories of origin, which covered a wide range of metaphysicalreligious, natural history and empirical views and each conditioned different, also interacting, coping strategies of epidemics.
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Falade, Bankole. "Religious and Traditional Belief Systems Coexist and Compete with Science for Cultural Authority in West Africa." Cultures of Science 2, no. 1 (March 2019): 9–22. http://dx.doi.org/10.1177/209660831900200102.
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This study examines the coexistence of science with Christian, Islamic and African religious beliefs and its implications for science communication. Using Moscovici's social representations theory and focusing on his accommodation hypothesis, the paper draws from experiences in mental health care, vaccination controversies and viral epidemics using case studies from West Africa. It also draws similarities from historical vaccination controversies around the world and the Zika virus epidemic in Brazil. The paper shows that Moscovici's accommodation hypothesis of cognitive polyphasia better explains the coexistence of science and religious belief, which can, however, be double-edged. It also shows that coexistence can lead to a positive cross-referral system, as in the case of mental health in Ghana; can have initial negative outcomes, as in vaccination campaigns in Nigeria and Cameroon; or can aid the spread and eventual containment of disease, as experienced during the Ebola virus disease epidemic in West Africa. Thus, while science remains a reference beacon in all controversies, its coexistence with religious belief can lead to an initial plunge in authority from which it eventually recovers. The choice of authority is also complicated by the dual role of some scientists as religious leaders and by previous untoward experiences with science, conspiracy theories and rumours about Western interventions in Africa.
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Golian, Ján. "Ako skúmať epidémie? Možnosti analýz cirkevných matrík pri výskume epidémií 19. storočia na území dnešného Slovenska." Kultúrne dejiny 14, Supplement (2023): 87–109. http://dx.doi.org/10.54937/kd.2023.14.supp.87-109.
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In the contribution, I am devoted to the evaluation of Slovak historiography related to the research of epidemics on the territory of Slovakia. Especially after the outbreak of the COVID-19 pandemic, as in the global spectrum, many researchers in Slovakia began to devote themselves to the research of epidemics. Their publication output, as well as older works, have the character of case studies, without creating a cross-sectional analysis of epidemic research. The diverse level of results, which in many cases does not respect the basic rules of historical demography, remains a problem. Therefore, the results of these researches cannot be compared with other publications from Slovakia and abroad. Based on these findings, I decided to offer readers a methodological anchoring of the possibility of researching epidemics from the 19th century, which can be realized through the analysis of church registers. This is a topic that has not been elaborated on the Slovak area until now, which is probably also why Slovak researchers often do not follow the basic rules of historical demography accepted in the world. When interpreting the methods, I am based primarily on the French school of historical demography, which is established in the region of Central Europe. It is used in both Czech and Polish historiography, which may be even more acceptable for Slovak researchers and readers.
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Ayalon, Yaron. "Plague, Psychology, and Religious Boundaries in Ottoman Anatolia." Turkish Historical Review 9, no. 1 (May 10, 2018): 1–17. http://dx.doi.org/10.1163/18775462-00901004.
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This article examines evidence from plague outbreaks in Ottoman Anatolia and its environs in the seventeenth and eighteenth centuries. It argues that psychological rather than religious factors explained people’s reactions to calamities such as plague epidemics. Ottoman archival and European accounts of responses to plague outbreaks indicate confessional boundaries between Muslims and non-Muslims were rather fluid, thus undermining previous explanations that tied responses to plague to people’s affiliation with a religious group. Recent psychological studies on modern reactions to disasters help shed light on the choices Ottoman urbanites made when catastrophe was imminent.
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Marshall, Louise. "Epidemics and Religion: From Angry Gods and Offended Ancestors to Hungry Ghosts and Hostile Demons." Socio-Historical Examination of Religion and Ministry 3, no. 1 (August 3, 2021): 97–117. http://dx.doi.org/10.33929/sherm.2021.vol3.no1.05.
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Throughout history, religious beliefs have been a primary way of understanding the experience of epidemic disease. This article offers a pan-historical and cross-cultural analysis of such interactions. The first section examines common structures and assumptions of religious explanatory models. These are characteristically two-fold, nominating both supernatural causal agents and particular human actions that have set these forces in motion. A society’s identification of the behaviors that would prompt the infliction of mass suffering and death upon an entire people reveals a great deal about the values and world view of that culture. Most revolve around definitions of the sacred, which could be polluted, profaned or neglected by deliberate or inadvertent actions, and acceptable standards of moral behavior. Defensive strategies vary according to the nature of the supernatural agency held responsible, from one or more angry gods to offended ancestors, hungry ghosts or hostile demons. The final section investigates the extent to which religion may be helpful or harmful in shaping responses to epidemics, including the present global pandemic of Covid-19.
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Suwalowska, Halina, Fatu Amara, Nia Roberts, and Patricia Kingori. "Ethical and sociocultural challenges in managing dead bodies during epidemics and natural disasters." BMJ Global Health 6, no. 11 (November 2021): e006345. http://dx.doi.org/10.1136/bmjgh-2021-006345.
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BackgroundCatastrophic natural disasters and epidemics claim thousands of lives and have severe and lasting consequences, accompanied by human suffering. The Ebola epidemic of 2014–2016 and the current COVID-19 pandemic have revealed some of the practical and ethical complexities relating to the management of dead bodies. While frontline staff are tasked with saving lives, managing the bodies of those who die remains an under-resourced and overlooked issue, with numerous ethical and practical problems globally.MethodsThis scoping review of literature examines the management of dead bodies during epidemics and natural disasters. 82 articles were reviewed, of which only a small number were empirical studies focusing on ethical or sociocultural issues that emerge in the management of dead bodies.ResultsWe have identified a wide range of ethical and sociocultural challenges, such as ensuring dignity for the deceased while protecting the living, honouring the cultural and religious rituals surrounding death, alleviating the suffering that accompanies grieving for the survivors and mitigating inequalities of resource allocation. It was revealed that several ethical and sociocultural issues arise at all stages of body management: notification, retrieving, identification, storage and burial of dead bodies.ConclusionWhile practical issues with managing dead bodies have been discussed in the global health literature and the ethical and sociocultural facets of handling the dead have been recognised, they are nonetheless not given adequate attention. Further research is needed to ensure care for the dead in epidemics and that natural disasters are informed by ethical best practice.
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Mehfooz, Musferah. "Understanding the Impact of Plague Epidemics on the Muslim Mind during the Early Medieval Period." Religions 12, no. 10 (October 8, 2021): 843. http://dx.doi.org/10.3390/rel12100843.
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Diseases and viruses have always been a part of human history. In present, due to the frightening rise of the coronavirus globally, many people are understandably concerned about protecting themselves. According to Islam, as the religion is perceived by the majority of Muslims today, it is not only important to care for yourself, safeguarding larger communities and the most helpless is also of great importance. This study briefly surveyed the history of plague epidemics in the Muslim world, highlighting how Muslims throughout history, including the Prophet Muhammad and his companions, responded to the spread of contagious diseases, the strategies that were adopted for protection during outbreaks, and how these actions influenced modern-day responses to diseases by Muslim countries. Keeping in view the current international COVID-19 scenario, that is an unprecedentedly serious pandemic, it is high time to investigate the religions’ guidelines about contagious diseases and the adopted strategies used for protection during outbreaks in Muslim history. Furthermore, an analytical approach, along with a qualitative research methodology, was applied in this study to reach objective conclusions. The article concluded that religion can provide comprehensive guidelines relating to preventive and restorative aspects of health, and that these guidelines, in their original form, still remain applicable in terms of responding to epidemic outbreaks.
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Ghaffar, Dr Abdul, Dr Tanveer Qasim, and Hafiz Intizar Ahmad. "عام الرمادۃ کے ظاہری اسباب اور عملی اقدامات: اسوہ فاروقی کی روشنی میں." Journal of Islamic and Religious Studies 5, no. 1 (June 29, 2020): 1–26. http://dx.doi.org/10.36476/jirs.5:1.06.2020.07.
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Haḍrat ‘Umar (R.A) had great insight and comprehension in reliving all political, religious, social, and judicial issues, in the light of Islam. He solved every individual and collective issue immediately without imposing his opinion on others but presented his views with communication and understanding. He faced criticism against his opinion and did not impose his jurisprudence without understanding. This system was continued during his whole period of regency. This symmetry of his character had given him great value among ummāh. According to shah wāliullah, he had all qualities of Sharī’ah in his thoughts and practice. The administration and jurisprudence of Ḥaḍrat ‘Umar (R.A) are just like prim for Ummah, which exposes to light in a different spectrum. We can solve while the contemporary problem in the light of Ḥaḍrat ‘Umar’s (R.A) administrative system. This paper intends to find out the methods he used to control epidemics, famine, and malnutrition and concludes that by adopting his methods we can get rid of all political, religious, social, and judicial issues especially the epidemic of COVID 19.
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Kashchuk, Oleksandr. "The Early Christians in the Face of Epidemics." Studia Ceranea 11 (December 30, 2021): 611–22. http://dx.doi.org/10.18778/2084-140x.11.31.
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The purpose of the article is to present the reaction of the early Christians to the emergence and the spread of the great epidemics. During the early Christian ages (2nd–3rd centuries) different plagues devastated people of the Roman Empire. Christianity has already prepared some modes of activity to deal with epidemics. These were both ideological and practical means. The main conclusion is that the pestilences during which Christians might show their moral principles, the special manner of life, and activity were one of the reasons to explain conversion to Christianity.
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Царёва, Тамара Вадимовна. "КРЕСТНЫЕ ХОДЫ ВО ВРЕМЯ ЭПИДЕМИЙ КАК ФОРМА СОЦИАЛЬНОЙ И ДУХОВНОЙ МОБИЛИЗАЦИИ: ОТ ПРОШЛОГО К НАСТОЯЩЕМУ." Традиции и современность, no. 27 (November 5, 2021): 101–9. http://dx.doi.org/10.33876/2687-119x/2021-27/101-109.
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Проведение крестных ходов (как традиционной формы духовного наследия) от «губительного поветрия» актуализировалось в связи с распространением вируса COVID-19. Крестные ходы во время различных «моровых поветрий» являются древней практикой и неотъемлемой частью жизни Церкви: к крестным ходам обращались подчас, как к единственному способу защиты от эпидемий. Пандемия, вызванная вирусом SARS-CoV-2, внесла коррективы во все сферы жизнедеятельности человека, в том числе и в религиозно-обрядовую ее составляющую. Одни, ставшие уже традиционными, крестные ходы отменялись, другие – проводились вопреки запретам санитарных властей, собирая большое количество паломников (как, например, Тутаевский, Коробейниковский или Николо-Великорецкий крестные ходы). С одной стороны, такой вид исповедования веры в общественном пространстве мобилизует и консолидирует верующих, тем самым являя социокультурную роль крестного хода, с другой – вопрос правомерности проведения крестных ходов во время пандемии в 2019–2020 гг. обнажил глубокие противоречия как в среде православного населения, так и стал источником разногласий в обществе вне зависимости от религиозной системы мировосприятия. Пандемия 2019–2020 гг. дала импульс к распространению необычных форм крестных ходов: воздушных и в форме автопробега (с целью минимизации распространения вируса). В данной статье предпринята попытка обобщить имеющиеся данные по крестным ходам во время пандемии, а также, опираясь на архивные источники, рассмотреть в историческом срезе проведение крестных ходов во время различных эпидемий. Carrying out religious processions (as a traditional form of spiritual heritage) to stop the «disastrous epidemic» has become important in connection with the spread of the COVID-19 virus. Processions during various «pestilences» are an ancient practice and an integral part of the life of the Church: processions were sometimes referred to as the only way to get rid of epidemics. The pandemic caused by the SARS-CoV-2 virus has made adjustments to all spheres of human life, including its religious and ritual component. Some processions, which had already become were canceled, others were carried out despite the prohibitions of the sanitary authorities, gathering a large number of pilgrims (such as the Tutaevsky, Korobeinikovsky or Velikoretsky religious processions). On the one hand, this type of confession of faith in the public space mobilizes and consolidates believers, thereby demonstrating the sociocultural role of the procession, on the other hand, violations or ignoring by the participants of the march of sanitary and epidemiological recommendations aimed at preventing the spread of the virus have become a source of disagreement among society (regardless of the religious system of perception). Pandemic 2019– 2020 gave impetus to the spread of unusual forms of religious processions: air and in the form of a car rally (in order to minimize the spread of the virus). In this article, an attempt is made to summarize the available data on religious processions during a pandemic, and also, relying on archival sources, to consider in a historical context the holding of religious processions during various epidemics.
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Mieszek, Małgorzata. "Literackie obrazy epidemii o proweniencji szkolnej z XVII i XVIII wieku (wybrane zagadnienia)." Tematy i Konteksty 16, no. 11 (2021): 153–68. http://dx.doi.org/10.15584/tik.2021.9.
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The subject of the article are literary images of the epidemic contained in works originating from the academic environment. Among the analysed texts are occasional works devoted to students who died due to the plague (a sermon by a Dominican, Michał Wojniłowicz; a poem in poem by a professor of the Krakow Academy – Paweł Zapartowic). They fit into the panegyric convention, but at the same time revealed the medical awareness of the time (symptoms of infection, hygienic and medical procedures conducted on the patient) and the personal involvement of the teachers. The second group of analysed texts consists of plays staged on the Piarist and Jesuit colleges’ stages. They are related to the cult of „the plague saints”. They also deal with the theme of plague as a form of punishment for sins that affects some antagonists. In some plays, personifications of natural disasters and epidemics are used. The article revealed that there were relatively few literary images of the plague related to the academic environment. The causes of epidemics and the methods of their prevention were much more often mentioned in handbooks and calendars, available to the general public. The community of students and teachers was rather active in the religious field, acting in associations and congregations, as well as participating in propitiatory services and processions.
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Christ, Martin. "Preaching during Plague Epidemics in Early Modern Germany, c.1520–1618." Studies in Church History 58 (June 2022): 91–111. http://dx.doi.org/10.1017/stc.2022.5.
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This article considers preaching during plague epidemics in early modern Germany, tracing how preachers and priests engaged with the crisis that befell their towns. It does so by discussing three important features of preaching during plague epidemics to illustrate the arrangements made during outbreaks of plague and what they can tell us more broadly about preaching during times of crisis. First, it shows the changes and continuities in personnel during plague epidemics. Second, it considers the contents of the sermons and how plague was a continuous feature of many early modern sermons. Third, the article discusses spaces and how they were used for preaching during outbreaks of plague. The article shows the malleability of sermons and how Protestants and Catholics adapted recurring themes to illustrate divine punishment and mercy.
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Bedson, Jamie, Mohamed F. Jalloh, Danielle Pedi, Saiku Bah, Katharine Owen, Allan Oniba, Musa Sangarie, et al. "Community engagement in outbreak response: lessons from the 2014–2016 Ebola outbreak in Sierra Leone." BMJ Global Health 5, no. 8 (August 2020): e002145. http://dx.doi.org/10.1136/bmjgh-2019-002145.
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Documentation of structured community engagement initiatives and real-time monitoring of community engagement activities during large-scale epidemics is limited. To inform such initiatives, this paper analyses the Community Led Ebola Action (CLEA) approach implemented through the Social Mobilization Action Consortium (SMAC) during the 2014–2016 Ebola epidemic in Sierra Leone. The SMAC initiative consisted of a network of 2466 community mobilisers, >6000 religious leaders and 42 local radio stations across all 14 districts of Sierra Leone. Community mobilisers were active in nearly 70% of all communities across the country using the CLEA approach to facilitate community analysis, trigger collective action planning and maintain community action plans over time. CLEA was complemented by interactive radio programming and intensified religious leader engagement.Community mobilisers trained in the CLEA approach used participatory methods, comprised of an initial community ‘triggering’ event, action plan development and weekly follow-ups to monitor progress on identified action items. Mobilisers collected operational and behavioural data on a weekly basis as part of CLEA. We conducted a retrospective analysis of >50 000 weekly reports from approximately 12 000 communities from December 2014 to September 2015. The data showed that 100% of the communities that were engaged had one or more action plans in place. Out of the 63 110 cumulative action points monitored by community mobilisers, 92% were marked as ‘in-progress’ (85%) or ‘achieved’ (7%) within 9 months. A qualitative examination of action points revealed that the in-progress status was indicative of the long-term sustainability of most action points (eg, continuous monitoring of visitors into the community) versus one-off action items that were marked as achieved (eg, initial installation of handwashing station). Analysis of behavioural outcomes of the intervention indicate an increase over time in the fraction of reported safe burials and fraction of reported cases referred for medical care within 24 hours of symptom onset in the communities that were engaged.Through CLEA, we have demonstrated how large-scale, coordinated community engagement interventions can be achieved and monitored in real-time during future Ebola epidemics and other similar epidemics. The SMAC initiative provides a practical model for the design, implementation and monitoring of community engagement, integration and coordination of community engagement interventions with other health emergency response pillars, and adaptive strategies for large-scale community-based operational data collection.
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Keller, Marcel, Christof Paulus, and Elena Xoplaki. "Die Justinianische Pest." Evangelische Theologie 81, no. 5 (October 1, 2021): 385–401. http://dx.doi.org/10.14315/evth-2021-810509.
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Abstract Of all known epidemics in Antiquity, the Justinianic Plague became the focus of attention in recent years - not least because it is the first for which the causative agent, the bacterium Yersinia pestis, could be unambiguously identified by palaeogeneticists. The reconstruction of ancient Y. pestis genomes is able to uncover the geographical and temporal extent of the pandemic beyond the limitations of written sources; and phylogenetic studies allow for inferences on the origin and spread of plague through time. But even the mere identification of plague victims in Late Antique and Early Medieval cemeteries offers insights in the crisis management and reactions of past societies to the irruption of the unfathomable, to which historical scholarship - generally based on written sources - has only limited access. However, attempts on the integration of natural scientific research on epidemics and climatic shifts in history are notoriously accused of determinism or an oversimplification of complex coherencies. Therefore, mutual understanding of methodologies and epistemologies of different disciplines is a fundamental prerequisite to avoid simplistic causal inferences from correlations and circular arguments, and lead to a better understanding of the Justinianic Plague and accompanying processes through an integrative approach.
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Kosach, G. G. "Epidemics and Reforms: Experience of Saudi Arabia." Journal of International Analytics 11, no. 1 (March 28, 2020): 85–96. http://dx.doi.org/10.46272/2587-8476-2020-11-1-85-96.
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Saudi Arabia is one of the key countries in the Middle East and the Arab-Muslim world. The processes developing in this country, determined by both internal and external factors, are directly related to the development of the surrounding geopolitical space. In this regard, there arises the need to study the essence of such processes, their circumstances as well as the driving forces behind them. One of these factors is the epidemic of such diseases as A/ H1N1, MERS, and the coronavirus COVID-19. The author views this factor as an accelerator of socio-political transformations taking place in Saudi Arabia after 2009. These transformations were based on the experience of previous years already accumulated by the Saudi authorities. They took the form of implementing “national projects” aimed at restructuring the national education and health system. The results of the implementation of these projects were manifested in the country’s ever-wider opening to the outside world, consistent reduction of the influential religious establishment, and increasing role of the new “educated class,” which has been turned into a supporting pillar to the authorities. The government took on new forms of legitimation and won in the struggle for the minds of people, pushing the ulema away from influencing their political decision. The post-traditional Saudi society, as it was in the early 2000s, acquired features of modernity under the influence of the “educated class,” while Saudi Arabia itself began to be considered as an integral and a full-fledged element of the international community.
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Kuran, Michał. "Epidemie dalekie i bliskie: mór pod piramidami i w wiejskiej chacie w XVI wieku – Mikołaja Krzysztofa Radziwiłła „Peregrynacyja do Ziemi Świętej…" i „Victoria deorum” Sebastiana Fabiana Klonowica – konwencje opisu na tle literatury klasycznej." Tematy i Konteksty 16, no. 11 (2021): 128–52. http://dx.doi.org/10.15584/tik.2021.8.
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The aim of the article is to present outlook specificity to the topic of epidemics process described in two works Mikołaj Krzysztof Radziwiłł’s “Peregrination to the Holy Land” and “Victoria deorum” of Sebastian Fabian Klonowic on the background of Thucydides, Lucretius, Ovid and Boccacio. As the contexts are summoned relations of Homer and Virgil. Elements creating convention are following: description of symptoms, treatment attempts, medics’ hopelessness, mass death of population, consequences of social stratification during the plague, an increase of religious worship or escape into hedonistic use of life, loosening moral principles, population migrations, families’ fall, lack of respect for bodies and mass burials. Radziwiłł describes, from a distant perspective, a several-year dynamics of the epidemic’s development largely omitting conventions, Klonowic focuses on its process among the poorer classes, only partially taking up well known plots. Referring to literary tradition, he introduces new ones.
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Raja, Irfan. "A Discussion of Relevant Religious Teachings from Islam and Christianity to the COVID-19 Crisis." International Journal of Religion 2, no. 1 (May 20, 2021): 81–96. http://dx.doi.org/10.33182/ijor.v2i1.1544.
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The Coronavirus crisis has undoubtedly changed the landscape of the world. The pandemic has radically changed the way of life of most of the seven billion people in the global community. In the past, people living in uncertain times have sought solace and comfort in God, through the medium of faith. This paper considers historical perspectives of past epidemics and pandemics, comparing and contrasting the themes that arise through relevant religious teachings of Islam and Christianity, with the aim of identifying sources of consolation to contemporary adherents in the current crisis.
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Arapu, Valentin. "Plague – ”The Turkish disease”: a traditional Romanian perception (historical, theological, ethnological and epidemiological aspects)." Journal of Ethnology and Culturology 30 (December 2021): 5–10. http://dx.doi.org/10.52603/rec.2021.30.01.
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The article addresses the issue of the traditional Romanian perception of the plague as ”Turkish disease” and presents relevant historical, theological, ethnological and epidemiological information. This perception is based on the memory of the frequent wars waged by the Ottomans on Romanian territory; wars during which contagious diseases were recurrent, and implicitly the plague. In historiography, the invocation of the plague epidemics in the context of Ottoman history was nuanced in the works of Mihail Critobul from Imbros, Dimitrie Cantemir, Montesquieu, Constantin Bazili. The reluctance of the natives towards the Turks is explained by the cultural, religious and linguistic differences, by the behavior of the Ottomans and by the non-acceptance of the other’s values. The inhabitants of the principalities believed that the plague also entered through the Ottoman ships coming from Constantinople and moored in the ports of Galați and Brăila. The epidemiological phobias of the natives were amplified by the fact that the Turks, especially those from the royal family, neglected any sanitary restrictions during the plague epidemics. The Ottoman plague’s fatalism is explained by their religious beliefs. The divine factor is also invoked in Romanian folklore, the plague being perceived as God’s punishment sent to the Turks for the misfortunes brought to the Romanians.
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Yaqin, Haqqul, Feryani Umi Rosyidah, and Ali Mursyid Azisi. "PANDEMI, NEW NORMAL, DAN LIMINALITAS KEHIDUPAN BERAGAMA DI JAWA TIMUR." Jurnal Sosiologi Agama 16, no. 1 (June 26, 2022): 37–54. http://dx.doi.org/10.14421/jsa.2022.161-03.
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The Covid-19 pandemic affects almost all dimensions of human life, including religious life. As an entity also affected by the pandemic, religious life manifests as part of the social problems and dilemmas in the pandemic era. This article tries to explain the liminal movement of religious life in East Java. The aim is to find some urgent dimensions regarding the practice of religious life in the era of the Covid-19 pandemic. The qualitative approach was chosen as a technique to find several essential aspects in the liminal process. By conducting interviews and being supported by online data categorized thematically, this technique can reinforce views and patterns of religious experience. Interviews were conducted with academics, mosque managers, religious leaders, mosque congregations, and community leaders. The research findings are that as a form of experience in the pandemic era, liminality can transmit ritual practices and cultural codes into new ways of doing and adapting religious life into new everyday habits. Amid an increasingly blurred rationality and demands for survival that continue to whack, people take various ways to resist epidemics and disasters and seek protection with various patterns, including religion.
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Lietaert Peerbolte, Bert Jan. "The Book of Revelation: Plagues as Part of the Eschatological Human Condition." Journal for the Study of the New Testament 44, no. 1 (July 3, 2021): 75–92. http://dx.doi.org/10.1177/0142064x211025496.
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Although plagues and disease do not feature prominently in the book of Revelation, specific images from the book, including the four horsemen (Rev. 6) and bowls of wrath (Rev. 15–16), have been used in certain traditions in which epidemics and pandemics have been, and still are, being interpreted as part of the eschatological human condition: they are seen as inflicted on humanity, ultimately by an angry God, whose wrath will lead to a final judgment.
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Schipper, Kristofer. "Seigneurs royaux, dieux des épidémies / Royal Majesties, Gods of Epidemics." Archives de sciences sociales des religions 59, no. 1 (1985): 31–40. http://dx.doi.org/10.3406/assr.1985.2343.
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FURSOVA, ELENA F. "OLD BELIEVERS’ CUSTOMS OF “NON-DESECRATION” DURING THE SPREAD OF THE NEW VIRAL INFECTION COVID-19 (BASED ON MATERIALS FROM THE NOVOSIBIRSK REGION)." Study of Religion, no. 3 (2021): 118–24. http://dx.doi.org/10.22250/2072-8662.2021.3.118-124.
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The article analyzes the customs of overcoming “desecration” (self-isolation from the modern world), actualizing among the Siberian Old Believers of different religious trends (accepting and not accepting the priesthood) during the spread of the new viral infection COVID-19. These interviews show that the Novosibirsk Old Believers have a firm conviction about the sinfulness of the “world” and its inhabitants as the root cause of the spread of the dangerous epidemic, but there is a difference in views between supporters of different directions, as well as on the acceptability of vaccination. Social upheavals throughout the history of mankind were accompanied by many concomitant factors, one of which was an appeal to the patterns included in the ethnocultural memory of peoples. At the beginning of the 21st century, the ideas and customs of the Old Believers were updated, which helped them to survive earlier during periods of epidemics (for example, the plague of 1771). As in the 18th - 19th centuries this is the observance of the tradition of eating exclusively from “their own dishes”, minimizing communication with the worldly (atheists, infidels, etc...
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Shahid, Hina Javaid, and Sufyan Abid Dogra. "The Muslim Gaze and the COVID-19 Syndemic." Religions 13, no. 9 (August 25, 2022): 780. http://dx.doi.org/10.3390/rel13090780.
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COVID-19 has replicated and intensified pre-existing health inequities by creating a vicious syndemic that brings together concurrent biological, psychosocial and structural epidemics with synergistic interactions that reinforce unequal outcomes. In the UK, the Muslim community has been disproportionately impacted by excess morbidity and mortality from COVID-19. This article uses a transdisplinary lens in the context of COVID-19 to analyse the role of Islamophobia as a fundamental driver of health inequities in Britain’s Muslim community. It highlights multilevel policy reforms and recommendations that centre community empowerment, social justice and cultural humility to close the gap and achieve justice and good health for all.
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Muhyidin, Asep, Rifki Rosyad, M. Taufiq Rahman, and Yeni Huriani. "Urgensi Penjelasan Keagamaan terhadap Keluarga Suspek Pasien Dalam Pengawasan (PDP) Covid-19 di RSU Pakuwon, Sumedang." Hanifiya: Jurnal Studi Agama-Agama 3, no. 1 (June 25, 2020): 35–42. http://dx.doi.org/10.15575/hanifiya.v3i1.8356.
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This study discusses religious explanations as a form of communication behavior among public relations officers at Pakuwon General Hospital, Sumedang. Here discussed how the adaptation of a hospital to the times, including an outbreak of a disease, such as Covid-19. With a qualitative approach and descriptive method, it is known that the hospital not only meets the health needs of patients, but also as a place of calm will be anxious about health problems. Due to the strong religious attitude, the religious explanation from the Public Relations also always accompanies the logic of explanation to patients, including about Covid-19. The need for existence is a major need during epidemics, where health and safety needs affect each other. The need for humanistic concern is the most important of the needs of interconnection; Interpersonal and family needs also increase. Here the religious explanation plays an important role because the society faced is also a religion-based society, namely Islam as the majority religion of Sumedang residents. It was found that the existence, linkages, and growth in clinical nurses need to coexist. Religious explanation is very helpful to meet the information needs so that communication between the hospital and the families of COVID-19 Patients Under Supervision (PDP) can be felt properly.
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Prilutskiy, Aleksandr. "Vaccination vs Microchipping: Triggers of Eschatological Mythology in the Context of Anti-Epidemic Measures." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 3 (July 21, 2021): 108–18. http://dx.doi.org/10.37482/2687-1505-v107.
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The coronavirus epidemic and anti-epidemic measures, such as quarantine restrictions on social activity, wide use of disinfectants, requirements for the use of personal protective equipment, as well as changes in church liturgy, rituals and sacraments lead to the creation of medical conspiracy myths. This article analyses two most important conspiracy mythologemes that are formed as a result of a conspiracy interpretation of the epidemic: the vaccination mythologeme and the microchipping mythologeme. The author proceeds from the assumption that modern eschatological conspiracy myths are based on the original non-eschatological myth, which provided a rational non-religious hermeneutics of epidemics. The eschatological version of the vaccinophobic conspiracy myth is formed on the basis of a non-eschatological conspiracy as a result of medical conspiracy theories merging with the modern version of the technophobic myth. The invariant core of the latter consists of mythologemes and mythotheologemes that interpret modern technologies within the framework of eschatological semiotics. As a result of convergence, these mythologemes form a single mythotheological complex, which, in turn, becomes a trigger for a new eschatological mythology. The paper analyses the semantic structure of this mytho-theological complex, its semiotic features, pragmatic potential and reasons for its popularity. The research was carried out within the framework of a semiotic and hermeneutic study of mythological discourse applying the method of categorical semiotics. As illustrations the author used fragments of original texts posted on conspiracy websites devoted to eschatological issues.
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Arıcı, Mustakim. "Silent Sources of the History of Epidemics in the Islamic World: Literature on Ṭāʿūn/Plague Treatises." Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi (Journal for the History of Islamic Philosophy and Sciences) 7, no. 2 (May 15, 2021): 99–158. http://dx.doi.org/10.12658/nazariyat.7.1.m0132en.
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From 1347 onwards, new literature emerged in the Islamic and Western worlds: the Ṭā‘ūn [Plague] Treatises. The literature in Islamdom was underpinned by three things: (i) Because the first epidemic was a phenomenon that had been experienced since the birth of Islam, ṭā‘ūn naturally occurred on the agenda of hadith sources, prophetic biography, and historical works. This agenda was reflected in the treatises as discussions around epidemics, particularly plague, as well as the fight against disease in general in a religious and jurisprudential framework. (ii) Works aimed at diagnosing the plague and dealing with various aspects of it tried to explain disease on the basis of Galenic-Avicennian medicine within the framework of miasma theory, thus deriving their basis from this medical paradigm. (iii) Finally, the encounter with such a brutal illness prompted a quest for all possible remedies, including the occultist culture. This background shaped the language and content of the treatises at different levels. This article first evaluates the modern studies on plague treatises written in the Islamic world. Then, it surveys the Islamic historical sources in order to pin down the meaning they assign to the concepts of wabā’ [epidemic disease] and ṭā‘ūn [plague]. Certain medical works that were the resources for medical doctrines and terminology for plague treatises are also evaluated with a focus on these two concepts. Thus, the aim of this survey is to understand the general conception of epidemic disease and plague in the Islamic world before the Black Death (1346-1353). I discuss and analyze the characteristics of the Ṭā‘ūn literature, which constitutes the main subject of the article and present a database on the literature. While the works from the Mamluk and Ottoman periods constitute a continuous tradition in some respects, Ottoman treatises differ from the Mamluk works in terms of certain features, especially content. Although this study touches on the common aspects of the works from the two periods, it instead analyzes this literature with a focus on points where the two traditions diverge.
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Craik, Elizabeth. "Horizontal Transmission in the Hippocratic Tradition." Mnemosyne 59, no. 3 (2006): 334–47. http://dx.doi.org/10.1163/156852506778132365.
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AbstractThe problem of intertextuality in the Hippocratic Corpus is addressed, with particular reference to Prorrhetic 1 and Coan Prognoses, which have blocks of prognostic material in common and which replicate passages of Epidemics. The relation between medical prognosis and religious divination is discussed. It is discovered that identical aphoristic wording is accompanied and probably safeguarded by metrical patterns, and argued that the compilers were amalgamating early sources of traditional wisdom, possibly from shrines in Thessaly, with later 'scientific' material. The term horizontal transmission, borrowed from textual criticism, describes the complex process of interpenetration seen in the Hippocratic tradition.
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Usmani, Bilal Ahmed, Mustafain Ali, Muhammad Abul Hasan, Amna Rehana Siddiqui, Sameen Siddiqi, Aaron Guanliang Lim, and Saad Ahmed Qazi. "The Impact of Disease Control Measures on the Spread of COVID-19 in the Province of Sindh, Pakistan." PLOS ONE 16, no. 11 (November 18, 2021): e0260129. http://dx.doi.org/10.1371/journal.pone.0260129.
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The province of Sindh reported the first COVID-19 case in Pakistan on 26th February 2020. The Government of Sindh has employed numerous control measures to limit its spread. However, for low-and middle-income countries such as Pakistan, the management protocols for controlling a pandemic are not always as definitive as they would be in other developed nations. Given the dire socio-economic conditions of Sindh, continuation of province-wise lockdowns may inadvertently cause a potential economic breakdown. By using a data driven SEIR modelling framework, this paper describes the evolution of the epidemic projections because of government control measures. The data from reported COVID-19 prevalence and google mobility is used to parameterize the model at different time points. These time points correspond to the government’s call for advice on the prerequisite actions required to curtail the spread of COVID-19 in Sindh. Our model predicted the epidemic peak to occur by 18th June 2020 with approximately 3500 reported cases at that peak, this projection correlated with the actual recorded peak during the first wave of the disease in Sindh. The impact of the governmental control actions and religious ceremonies on the epidemic profile during this first wave of COVID-19 are clearly reflected in the model outcomes through variations in the epidemic peaks. We also report these variations by displaying the trajectory of the epidemics had the control measures been guided differently; the epidemic peak may have occurred as early as the end of May 2020 with approximately 5000 reported cases per day had there been no control measures and as late as August 2020 with only around 2000 cases at the peak had the lockdown continued, nearly flattening the epidemic curve.
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Belaunde, Luisa Elvira. "Epidemics, Psycho-Actives and Evangelical Conversion among the Airo-Pai of Amazonian Peru." Journal of Contemporary Religion 15, no. 3 (October 2000): 349–59. http://dx.doi.org/10.1080/713676037.
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Moore, Gerald. "Automations, Technological and Nervous: Addiction Epidemics from Athens to Fake News." New Formations 98, no. 98 (July 1, 2019): 119–38. http://dx.doi.org/10.3898/newf:98.08.2019.
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Building on work by Bertrand Gille (1978), Bernard Stiegler argues that waves of technological automation tend to be characterised by periods of social 'disadjustment', when the rapid pace of change leaves political and social support systems inadequate to the task of ensuring societal cohesion. In the absence of adequate rules for the government of consumption, we can see this technological disadjustment symptomatised in a phenomenon of 'generalised addiction'. We are living through one such period, struggling in the wake of disintegrating older social norms, and prior to the birth of new ones better able to mitigate the toxic potential of our technological pharmaka. But emerging work in addiction research facilitates the argument, made here, that epidemics of generalised addiction are not unique to the digital era. The works of Plato can be interpreted as a response to an addiction epidemic in fifth-century Athens, which was attributable, in turn, to the technological revolution of alphabetic writing. The comparison of then and now, two periods of technological change bringing political turmoil, throws up multiple parallels with the ongoing transformations of digital culture. Athenian symposia functioned as sanctuaries where aristocrats, displaced from their traditional position at the heart of an increasingly chaotic city, retreated to experiment with religious, poetic and pharmaceutical oblivion. They accordingly bring to mind both the anxiety-relieving 'zones' of escape and disavowal sought out by addicts in using, and the internet echo chambers into which we retreat from an increasingly fragmented public sphere. In a move that hints at an exit strategy for our own period of generalised addiction, Plato builds on the logical thinking made possible by the new technology of writing to reinvent and readjust a dislocated political morality.
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Alshammari, Sultanah Mohammed, Mohammed Hassan Ba-Aoum, Nofe Ateq Alganmi, and Arwa AbdulAziz Allinjawi. "Agent-Based Simulation Framework for Epidemic Forecasting during Hajj Seasons in Saudi Arabia." Information 12, no. 8 (August 12, 2021): 325. http://dx.doi.org/10.3390/info12080325.
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The religious pilgrimage of Hajj is one of the largest annual gatherings in the world. Every year approximately three million pilgrims travel from all over the world to perform Hajj in Mecca in Saudi Arabia. The high population density of pilgrims in confined settings throughout the Hajj rituals can facilitate infectious disease transmission among the pilgrims and their contacts. Infected pilgrims may enter Mecca without being detected and potentially transmit the disease to other pilgrims. Upon returning home, infected international pilgrims may introduce the disease into their home countries, causing a further spread of the disease. Computational modeling and simulation of social mixing and disease transmission between pilgrims can enhance the prevention of potential epidemics. Computational epidemic models can help public health authorities predict the risk of disease outbreaks and implement necessary intervention measures before or during the Hajj season. In this study, we proposed a conceptual agent-based simulation framework that integrates agent-based modeling to simulate disease transmission during the Hajj season from the arrival of the international pilgrims to their departure. The epidemic forecasting system provides a simulation of the phases and rituals of Hajj following their actual sequence to capture and assess the impact of each stage in the Hajj on the disease dynamics. The proposed framework can also be used to evaluate the effectiveness of the different public health interventions that can be implemented during the Hajj, including size restriction and screening at entry points.
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Wilson,, Mary H. "Trained to Nurse – Called to Care A Southern Woman Enters Nursing and Discovers a Calling." International Journal of Human Caring 17, no. 4 (June 2013): 28–31. http://dx.doi.org/10.20467/1091-5710.17.4.28.
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This is an oral history interview (OHI) conducted with Sister Edna, a native Southerner, who was trained to be a nurse in the early 1950s and later found herself called to the religious life of a Catholic nun. Edna’s life as a nurse and subsequently as a Catholic sister of the Daughters of Wisdom is full of historical significance as she speaks of caring for individuals from all socio-economical and racial backgrounds during times of polio epidemics and racial discrimination in the United States. Sister Edna’s story unveils the unique contributions she has made to the profession of nursing through her life of being called to care.
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Ajdačić, Dejan. "O genetski izazvanim bolestima u romanu „Kralj Bola i skakavac” (Król Bólu i pasikonik) Jaceka Dukaja." Slavica Wratislaviensia 177 (December 30, 2022): 221–29. http://dx.doi.org/10.19195/0137-1150.177.19.
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The author discusses the historical changes in attitudes towards infectious diseases in the mythological, Christian-religious and scientific worldview before and after the discovery of the causes of these diseases in the context of the types of futuristic fiction. One narrative line of the novel by contemporary Polish writer Jacek Dukaj King of Pain and the Grasshopper (Król Bólu i pasikonik, 2010) is centred on to the production of retroviruses and carcinogenic agents by genetic engineering companies that cause epidemics and destroy wildlife in the southern hemisphere. The text points out the specifics of the author’s descriptions of the cause of the plague and discusses Dukaj’s speculative projections of futuristic fiction.
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Sukamto, Amos. "The Role of Missionaries from the Nederlandsche Zendingsvereeniging (NZV) in the Development of Public Health in Cirebon Residency 1864–1899." Church History and Religious Culture 102, no. 2 (July 4, 2022): 250–71. http://dx.doi.org/10.1163/18712428-bja10041.
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Abstract In the second half of the 19th century, there was an outbreak of Malaria and Cholera in the Nederlandsch Indie region, including the Cirebon Residency. As a result, during epidemics, people died like rats. This was the situation faced by NZV missionaries. How did the NZV missionaries respond to this problem? By using the historical method, I found several facts that the NZV missionaries, especially Verhoeven, had contributed greatly to developing public health in the Cirebon Residency. Verhoeven through medical services was also able to arouse the philanthropic spirit of European entrepreneurs to establish an auxiliary hospital in Cideres and support monthly operational costs so that health services were provided free of charge.
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Steiner, Evgeny S. "Gods and Demons of Diseases: Japanese Traditional Views on Epidemics and the Ways of Resistance to Them." Observatory of Culture 18, no. 6 (December 21, 2021): 596–611. http://dx.doi.org/10.25281/2072-3156-2021-18-6-596-611.
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The article discusses the mechanisms of protection against infectious diseases that have been employed in Japan through ages, and the religious, social, and individual practices considered effective in the struggle with epidemics. Studying the cultural and ethnoreligious roots of Japanese attitude towards epidemics is particularly relevant these days. The coronavirus pandemic has reanimated the memory of old popular beliefs and actualized traditional, even archaic, rituals and superstitions. Alongside obvious hygienic measures going back to the Shinto rites of purifications, historically, the amplitude of responses (whether on state or local or family levels) oscillated from the ceremonies of appeasing the demons of diseases to the rituals for exorcising them.Besides written historical sources, the main material analyzed in this article is visual: popular woodblock prints with mythological subjects, leaflets on vaccination, children’s toys representing protective characters, and apotropaic amulets. The main focus is on the materials against smallpox and cholera in the early modern period in Japan (the Edo epoch, mainly the 18th—19th centuries) and the mass reaction (not medical but resurrecting traditional superstitions) to the COVID-19 pandemic. Concerning the coronavirus, this is a new academic subject, and as for the analytical studies of visual sources on the magical reaction on epidemics during the Edo time, there are hardly any of them in Russian and quite few of them in other languages, including Japanese.In conclusion, the author posits that along with certain real benefits (like the propaganda, albeit mythologized, for vaccination, or the practices of “self-purification” jishuku of the COVID times), the demonological approach played (and partly plays) the role of a humorous and entertaining instrument that alleviated the sense of menace and insecurity.
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Stewart, Gordon J. "Contextualization of hiv Prevention Initiatives in Sub-Saharan Africa, with Special Reference to Gender Issues in Contexts of Human Dislocation and Migration." Mission Studies 31, no. 3 (November 19, 2014): 377–402. http://dx.doi.org/10.1163/15733831-12341357.
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The subject ofhiv/aidsprevention in public discourse in sub-Saharan Africa is often focused, and not without good reason, on modification of sexual behavior, exemplified in the well-knownabcstrategy – Abstain, Be faithful, wear a Condom. It is here suggested that this narrowing of focus onto sexuality, in contexts where traditionally public discourse on the subject is taboo, could result unhelpfully in significant stereotyping and stigmatization of People Living withhiv&aids, especially women. Furthermore, other factors which serve as potential “drivers” of the epidemics are often omitted from prevention initiatives. These include etiologies of sickness especially as they relate tohivinfection, socio-cultural and economic factors, as well as religious and theological perspectives. These have potential impact on both men and women, but in many instances have even more serious consequences for girls and women. Considering the conditions of people subject to displacement within or forced migration from their countries, the negative impacts of these “drivers” of the epidemics are enhanced even further. Women in particular are most vulnerable to abuse and victimization. In this light, it is recommended that a more nuanced and more contextualized understanding of the epidemics be pursued, one which does not overlook biomedically important issues (including sexuality) but addresses a range of other negative perspectives and practices which result in stigmatization and victimization of women and girls, increasing their vulnerability to abuse and consequently ofhivinfection. In focusing onhivprevention in terms of gender inequities in sub-Saharan society in general and among internally displaced and forced migrant populations in particular, it is important to identify missiological insights that have significance for the missional challenges.
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Raman, Varadaraja V. "Some Hindu Insights on a Global Ethic in the Context of Diseases and Epidemics." Zygon® 38, no. 1 (March 2003): 141–45. http://dx.doi.org/10.1111/1467-9744.00487.
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Syed, Mehmood Ahmad Hasnain. "https://habibiaislamicus.com/index.php/hirj/article/view/269." Habibia Islamicus 6, no. 1 (March 30, 2022): 51–70. http://dx.doi.org/10.47720/hi.2022.0601u05.
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It is a fact that Islam has provided the best guidance in all fields life on the basis of being a universal code of conduct. Following the rules n instructions given by the Holy Prophet (sws) through his eternal teachings, humanity can be saved from all kinds of calamities and sufferings.In ancient times, when science and medicine did not exist, an epidemic meant the death of millions, not thousands.Sometimes the plague became a leprous torment and caused the destruction of humanity،sometime millions of people lost their lives in storms and floods.In modern times, corona has become an epidemic and paralyzed the life of the world۔Religious gatherings were banned to prevent the spread of the epidemic virus as far as shariah rules and prohibitions on worship were also banned in different ways.Millions of people, including Pakistan, hve been among the victims of this epidemic in the world and thousands died in the outbreak. It is the responsibility of the scholars to guide and prevent any infectious disease and calamity especially in the light of the teachings of the Prophet (peace and blessings of Allah be upon him). If we look at the teachings of the Prophet (peace and blessings of Allah be upon him), the causes of these calamities and sufferings are the committing of evils and sins in society.Throughout history, disobedient nations have been subjected to such torments and epidemics that have killed millions of people.The teachings of the Prophet (peace and blessings of Allah be upon him) generally mention with great clarity the angles and al such characters that could be the source of such epidemics.This article will present a research review in the light of the teachings of the Prophet (peace and blessings of Allah be upon him) regarding these restrictions.
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Corcoran, Katie E., Rachel E. Stein, Corey J. Colyer, Annette M. Mackay, and Sara K. Guthrie. "Global Contexts: How Countries Shape the COVID-19 Experience of Amish and Mennonite Missionaries Abroad." Religions 12, no. 10 (September 22, 2021): 790. http://dx.doi.org/10.3390/rel12100790.
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Across the globe, governments restricted social life to slow the spread of COVID-19. Several conservative Protestant sects resisted these policies in the United States. We do not yet know if theology shaped the resistance or if it was more a product of a polarized national political context. We argue that the country context likely shapes how conservative Protestants’ moral worldview affects their perceptions of the pandemic and government restrictions. Countries implementing more regulations, those with limited access to healthcare, food, and other essential services, and those with past histories of epidemics may all shape residents’ perceptions. Drawing on the case of American Amish and Mennonite missionaries stationed abroad, we content-analyzed accounts of the pandemic from an international Amish and Mennonite correspondence newspaper. We found that the missionaries’ perceptions of the pandemic and governmental restrictions differ from those of their U.S. counterparts, which suggests that context likely shapes how religious moral worldviews express themselves concerning public health interventions.
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Panchenko, A. A. "Peasants, icons, and obscenities." Etnograficheskoe obozrenie, no. 2 (April 15, 2023): 21–51. http://dx.doi.org/10.31857/s0869541523020021.
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The article examines religious, ritual, and moral contexts in the history of semantics and social trajectories of the Russian obscene vocabulary and phraseology known as “mat”. Transhistorical representations of the “Russian mat” as a steady set of lexemes and formulae do not seem to be correct. Moreover, it is possible to discuss not only historical transformations of the concept, but its genealogy and, so to speak, invention. One of the few concepts explaining religious and mythological meanings of “mat” was formulated in the 1980s by Boris A. Uspenskii who argued that pre-Christian Slavic obscenities were related to agrarian magic of fertility. This article presents an alternative hypothesis and argues that the “invention” and religious interpretation of the “Russian mat” as a specific and blasphemous type of obscenities took place in Muscovy in the 16th and 17th century as a part of attempted “disciplinary revolution” aimed at popular religious and ritual culture. Local “visionary epidemics” in the 17th century that involved condemnation of “mat”, tobacco, and drunkenness can be viewed as moral panics stimulated by the state and church elites. At the same time, the panics led to the establishment of new cults of miracle working icons and sacred sites. Popular beliefs and prohibitions related to “mat” in the 19th and 20th centuries were informed by a number of different factors and did not go back to any single pre-Christian source.
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Pierre, Simon V. "Can We Flee the Plague? A Theological, Moral and Practical Issue in the Early Islamicate World." Journal of Islamic Ethics 7, no. 1-2 (September 9, 2021): 51–66. http://dx.doi.org/10.1163/24685542-12340071.
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Abstract Early Islam witnessed several outbreaks of the first plague of Justinian (541–549 CE), until 132/749 when it disappeared as fast as it appeared. One of the main issues for societies confronted with such recurrent epidemics was to accept destiny and protect their lives and social organization while still assuming that contagion was speculative and that the disease came from the divine punishment of sinners. Based on the archetypal plague of ʿAmwās (Emmaus, 17–18/638–639), fleeing appears to have been considered as an act of disobedience to God’s will. In order to date these Islamic thoughts and traditions, we rely on Syriac and Greek similar considerations on the usefulness to escape an infested town or country or not, as reflected in Bar Penkāyē’s (fl. late first/seventh century) tragic depiction of the epidemic of 67/687. As the Islamic armies were confronted to major surges of pestilence during their campaigns and had to interpret them as a legitimate cause of martyrdom, while fleeing was considered desertion. Meanwhile, Anastasius Sinaita (d. ca. 80/700) tried to understand how Arabia could be protected from the mortality that cursed Palestine, and thus inferred that not all plagues were supernatural punishments.
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Kharkovshchenko, Yevhen, Vitalii Turenko, and Kateryna Kozar. "Orthodox confessions in Ukraine during Covid-19: the comparative analysis of functioning." Sophia. Human and Religious Studies Bulletin 18, no. 2 (2021): 41–45. http://dx.doi.org/10.17721/sophia.2021.18.9.
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The coronavirus pandemic has intensified changes in the government's relations with religious organizations not only around the world, but also in Ukraine. That is why it appears not only as a threat, but also as a challenge. Religious understanding focuses not so much on the study of the causes of epidemics, diseases, etc., but focuses on highlighting the specifics of the functioning of religious organizations, including Orthodox in such a crisis, the peculiarities of state-confessional relations during a pandemic, as well as disclosing potential consequences. both for the clergy and the laity. Domestic Orthodox denominations, as well as other religious organizations in general, found themselves between the threat of full-fledged worship and the challenge of new forms of communication between the clergy and the faithful. In particular, the PCU has clearly followed the instructions of the WHO, the Ministry of Health and the government regarding compliance with restrictions on the functioning of religious organizations. However, all this resulted in discussions within the clergy about the potential introduction of online sacraments such as Communion and Confession. At the same time, the position of the head of the UOC-KP, Patriarch Filaret, was as follows: a pandemic is not a reason to deviate from the established practice of worshiping the Orthodox Church. This manifested itself in the fact that the UOC clergy often ignored quarantine restrictions, especially in large monasteries. We believe that such intransigence of the UOC representatives to the recommendations and restrictions imposed by the state authorities is due to the fact that it is in this Orthodox denomination that a fairly large number of fundamentalist believers are observed.