Journal articles on the topic 'Life (Egyptian religion)'
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Demidchik, Arkadiy E. "The value of a human life in ancient Egyptian religion at the turn of the 3rd–2nd millennia BC." Shagi / Steps 10, no. 2 (2024): 14–33. http://dx.doi.org/10.22394/2412-9410-2024-10-2-14-33.
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The author explores the ancient Egyptian religion’s perspective on value of a human life during the latter part of the Old Kingdom, the First Intermediate Period, and the Middle Kingdom.Polytheistic ritualistic “communal” religions, where ethics did not play a significant role, are typical for the epoch of early antiquity, and the Egyptian views discussed in the article mostly align with this context. It was believed that the gods were concerned about the Egyptian people’s safety and well-being primarily because these were indispensable preconditions for abundant provisions and seamless performance of divine cults. Created ultimately to produce and offer sacrificial gifts to the gods, the Egyptians were kind of their “flock”, “the gods’ (little) livestock”. However, the gods were thought to have little involvement in the individual lives of the king’s subjects: their benevolent attention was focused on the pharaoh, who personified the state. Since the king formally was the sole authorized performer of liturgical rituals, Egyptian religion had a pronounced communal nature that hindered the development of the concept of a man’s enduring personal connection with a deity. Within this framework, moral excellence was deemed essential for an individual to gain favor with the ruler, whereas divine recompence during one’s lifetime for piety and virtue was deemed hardly predictable.
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Brand, Mattias. "Religious Diversity in the Egyptian Desert: New Findings from the Dakhleh Oasis." Entangled Religions 4 (July 14, 2017): 17–39. http://dx.doi.org/10.46586/er.v4.2017.17-39.
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New archaeological and papyrological discoveries in the Egyptian desert are destined to impact the study of religion in late antiquity. This extended review of An Oasis City (2015) will highlight some of most important findings related to the religious diversity of the region. The tremendous wealth of the new discoveries offers insight into the development of religion during the later Roman Empire. Building on this archaeological overview of Amheida (ancient Trimithis in the Dakhleh Oasis), this paper discusses the local situation of Egyptian religion, Christianity, and Manichaeism in late antiquity, with a particular focus on religious diversity and interaction in everyday life.
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Milentijevic, Lazar. "Dialogue with Ancientry: V.Rozanov on the Ancient Egyptian Civilization." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 39, no. 4 (2023): 750–61. http://dx.doi.org/10.21638/spbu17.2023.412.
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In this paper, the author aims to analyze the cultural and historical view of religious, philosophical, and mystical searches of Ancient Egyptian in the works by V.Rozanov. The interest in the Egyptian civilization, as an important feature of the turn of the-century era, shows V.Rozanov’s desire to carry out a dialogue with ancientry, from which all religious and philosophical concepts originate. The purpose of the research is to represent the views of V.Rozanov concerning the themes of immortality and deities in Ancient Egypt, the principles of astrology and cosmogony in the culture of ancientry, as well as the relationship of the Ancient Egyptian and Christian religions. According to V.Rozanov, Ancient Egypt was a land, where the principle of silence hided life force and vitality, which has found expression in the longevity of civilization. V.Rozanov focuses on the idea that the Ancient Egyptians were the most religious people that presented the developed doctrine of immortality, which became the fundamental thought of their religion. Rozanov shows the role of stellar astrology, physical and natural phenomena, and also underlines varieties of the religious cult that existed in Egypt, in which he highlights the images of Osiris and Isis. Rozanov particularly notes that, despite the belief in spells and wizardry, the Ancient Egyptian overcame the fear of the mysterious and unknown at a certain stage of development, and then made efforts to build a connection with It.
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Hamilton, Julia Clare Francis. "Hedgehogs and Hedgehog-Head Boats in Ancient Egyptian Religion in the Late 3rd Millennium BCE." Arts 11, no. 1 (February 8, 2022): 31. http://dx.doi.org/10.3390/arts11010031.
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Hedgehogs held a special place in ancient Egyptian life like many other desert- and marsh-dwelling animals. Their natural defensive qualities were admired by ancient Egyptians and their bodily parts, notably their hardened spines, were used as ingredients in medico-magical prescriptions. In tomb reliefs of the late 3rd Millennium BCE, hedgehogs are represented being carried alive by offering bearers or as background participants in desert hunting scenes. In later periods of Egyptian history, rattles, small unguent vessels, and scaraboid amulets were made in their shape, all of which are presumed to have had apotropaic purposes. A particular votive object of the Old Kingdom (c. 2686–2181 BCE) is a palm-sized modelled boat with a prow in the shape of a hedgehog head, which has been discovered at sites throughout Egypt. A similar representation of this motif is the so-called ‘Henet’-boat (from the word ḥnt[j]) with a hedgehog head at the prow facing inwards, which is found in late Old Kingdom art. This article reassesses the role of hedgehogs as protective or apotropaic entities and their association with boats, considering how ancient Egyptians understood their ecology and their predation of snakes, scorpions, and similar stinging creatures. An updated list is provided of known representations of hedgehog-head boats, including petroglyphs and as yet unpublished examples from tombs at Giza and Saqqara. The meaning of the ancient Egyptian word ḥnt(j) is also rexamined in relation to the representation of riverine and marsh-water boats in Old Kingdom tombs.
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Hatina, Meir. "Why Am I an Atheist?" Comparative Studies of South Asia, Africa and the Middle East 44, no. 1 (May 1, 2024): 34–48. http://dx.doi.org/10.1215/1089201x-11141527.
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Abstract This article sheds light on a neglected episode in the scholarship on Egypt's intellectual life in the interwar period, as well as on the Arab renaissance (Nahda) and its intensive preoccupation with the triangle of religion, science, and secularism. The discussion focuses on a provocative manifesto published in 1937 by an Egyptian writer Ismaʿil Ahmad Adham, which called for a godless universe. Adham's challenge to established religions is framed within a broader historical and intellectual context. It raises the following questions: How unique is Adham's atheism in the Egyptian and Arab writings of his time? What can we learn from the public discussions of his views about Egyptian civil culture in the 1930s and its commitment to a democratic ethos? Addressing these questions from a comparative perspective in both Islamic and European history may contribute much to the understanding of Arab debates about the existence of God.
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Ryzhenkova, Tamara A. "Socio-political role of Sufism in Egypt before and after the Ottoman conquest of 1517." RUDN Journal of World History 14, no. 1 (February 26, 2022): 59–81. http://dx.doi.org/10.22363/2312-8127-2022-14-1-59-81.
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The article presents a comparative analysis of Sufism as one of the most important sides of the Muslim religion in the Mamluk and Ottoman periods of Egyptian history. The aim of the study is to trace the changes in various aspects of the mystical-ascetic movement and determine its role in the social, political, religious and cultural spheres of life of the Egyptians. Both epochs are significant for the formation of a systematized, ideologically shaped Sufism and for its popular, non-systemic stream, and its useful to note that the its greatest flowering occurs during the period of Ottoman rule.
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Lang, Johannes K., and Herbert Kolenda. "First appearance and sense of the term “spinal column” in ancient Egypt." Journal of Neurosurgery: Spine 97, no. 1 (July 2002): 152–55. http://dx.doi.org/10.3171/spi.2002.97.1.0152.
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✓ In contemporary anatomical nomenclature terms have often been derived from an ancient perspective of the human body. The term “spinal column” was used in ancient Egypt, symbolized by the “djet column.” The authors discuss the first appearance of the term “spinal column,” taking the ancient Egyptian interaction between religion and daily life into consideration, and they describe the different segments of the spinal column known to the ancient Egyptians. Inspection of medical papyri provides insight into the knowledge held by ancient Egyptian physicians and embalmers. It is assumed that hieroglyphs were used to depict the different vertebral regions of the spinal column (cervical, thoracic, and lumbar). The knowledge was gleaned, in fact, in pursuit of religious goals. The djet might be an example of how anatomical knowledge can improve understanding of a symbol that was previously thought to have a primarily religious meaning. The authors maintain that modern medical knowledge is useful for making a more precise and anatomically correct interpretation of the presumed sense intended by the ancient Egyptians.
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Kormysheva, E. E. "Factors of formation and specific aspects of syncretic processes in Meroe religion." Orientalistica 3, no. 4 (December 28, 2020): 921–37. http://dx.doi.org/10.31696/2618-7043-2020-3-4-921-937.
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The author explores specific manifestations of the phenomenon of syncretism in theMeroereligion, as well as the factors, which did significantly contribute to it. She traces these factors on a wide time scale starting from the early archaeological cultures of theNileValleyto the Hellenistic time. The main subject of research is the cult of the gods, as well as the myths and rituals, which did accompany worship. The article deals with concepts of ‘unity and multitude’, which were instrumental for creation of local concepts of Egyptian deities. According to the author, this was the beginning of syncretism. Both the subsequent adaptation and acculturation can be seen in rethinking and creating images that retained many primordial Egyptian features. The Meroe ‘friend or foe’ concept could be traced on specific forms of adaptation of ‘enemy’ images to the Meroitic culture and the subsequent perception of them as “own” or “local”. One can identify this process as “inversion”, which run in two directions: the “alien”, i.e. Egyptian gods in fullness of time became “own” gods inMeroe, the gods ofKush, in their turn became part of the Egyptian pantheon. The results of the process, which culminated in creation of a syncretic culture can be seen in emergence of new hitherto unknown deities, which were distinguished by combination of various Greek, Egyptian and Meroitic features. The Hellenistic features ofMeroedeities came to this culture viaEgypt. The formation of the syncreticMeroereligion up to the beginning of the Christian era was marked by the mutual influence and coexistence of “borrowed” deities as well as those, which came into being in course of the process of “borrowing”. The phenomenon of syncretism was spread through many aspects of religious life covering not just individual images of deities or various ritual practices, but also the whole theological system ofEgypt. In the history of the world religions this was the first recorded spread of religious teaching beyond its historical borders and the subsequent adaptation to an “alien”, Sudanese culture.
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Shemer, Yaron. "From Chahine’s al-Iskandariyya … leh to Salata baladi and ʿAn Yahud Misr." Middle East Journal of Culture and Communication 7, no. 3 (2014): 351–75. http://dx.doi.org/10.1163/18739865-00703006.
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This study examines the discursive trajectories of the cosmopolitan Egyptian Jew in the documentaries Salata baladi (Nadia Kamel, 2007) and ‘An Yahud Misr (Amir Ramses, 2012) in light of Youssef Chahine’s classic al-Iskandariyya … leh (1978). Undoubtedly, each of these films provides a complex story of Jewish life in Egypt and, taken together, these creative works offer an alternative to formulaic representations of Jews in Egyptian cinema and television. Yet, a close analysis of the three films reveals an underlying problematic rendering of cosmopolitanism in the context of the Egyptian Jewish community. Arguably, the filmmakers’ main interest in attending to the Jewish question relates more to nostalgic views of Egyptianness (of the pre-1952 Revolution era) as a cosmopolitan, multiethnic and multi-religious identity, than to a genuine interest in Jewish life, history and religion. In other words, the limited and skewed view of the Jewish community, with its near exclusion of the poor, uneducated, monolingual and religiously traditional Jewish residents of Egypt, is driven primarily by anxieties about Egyptian identity in which cosmopolitan Jews are assigned a supporting role in the play of an idealized Egypt of the past and in challenging xenophobic sentiments in the present.
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Fitriani, Fitriani, and Anggita Nabila. "Historitas Agama Mesir Kuno Dalam Perspektif A-Qur’an." Jurnal Dirosah Islamiyah 5, no. 3 (April 14, 2023): 629–41. http://dx.doi.org/10.47467/jdi.v5i3.3295.
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Ancient Egyptian civilization is very often talked about. This is not surprising given the great legacy of the ancient Egyptian leaders. What is taken for discussion is the belief system of the ancient Egyptian people. There are so many things related to Egypt in terms of their civilization which can be said to be very large and extraordinary at that time. The relics that are considered the most historic are the Pyramids which were built using very heavy stone. Then, another thing that was discussed was about the belief of the Egyptian people in the existence of many gods and recognizing and respecting the sanctity of certain animals. In this paper, using a qualitative approach to the method of literature study, through exploration of various data such as books, journals and others. The result of this study is to find that ancient Egyptian folk beliefs were more focused on the number of gods and considered that Pharaoh was the representative of the gods and as a means of intermediary between the people and the gods. Pharaohs who are believed to have sacred powers to intercede for their people with the goddess in the field of knowledge, the ancient Egyptians focused on mathematics and astronomy, they also used the calendar to calculate planting time, the language used comes from the ancient Greek language contained in the covenant called stone. the ancient rosetta hunting system, still uses the hunting system, still uses weapons such as spears and arrows and farms on the banks of the nile because apart from that the area is dry because of the desert, social life is divided into 3 castes, namely upper caste, middle caste and lower caste.
Keywords: Ancient Egypt, civilization, religion, history.
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Houlihan, Patrick F., Philippe Germond, and Jacques Livet. "An Egyptian Bestiary: Animals in Life and Religion in the Land of the Pharaohs." Journal of the American Research Center in Egypt 40 (2003): 193. http://dx.doi.org/10.2307/40000303.
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Lamb, Connie. "NAWAL EL SAADAWI, The Innocence of the Devil, trans. Sherif Hetata (Berkeley: University of California Press, 1998). Pp. 278." International Journal of Middle East Studies 32, no. 4 (November 2000): 547–49. http://dx.doi.org/10.1017/s0020743800002774.
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Originally published in 1994, The Innocence of the Devil, by the Egyptian feminist Nawal El Saadawi, has been reissued in a paperback edition with a striking cover. Included in this edition is a well-written and well-documented Introduction by Fedwa Malti-Douglas, which provides a review of El Saadawi's life, a summary of the story, and insights into many aspects of the book. Malti-Douglas is a professor of Near Eastern Languages and Cultures at Indiana University, Bloomington, and a commentator on El Saadawi's works and life. El Saadawi, a medical doctor and a writer, has used both her fiction and nonfiction as social commentaries on Egyptian—and more specifically, Muslim—society. She was educated in Cairo and the United States, practiced as a physician in Egypt, was director of health education in the Egyptian Ministry of Health from 1958 to 1972, has served on United Nations commissions, and is a practicing psychiatrist. Over the years, she has written several nonfiction books along with numerous short stories and novels. In this book, she comments on many facets of Egyptian culture, but the main thrust is that religion is the underlying cause of women's oppression. She emphasizes theological patriarchy in terms of monotheism (a single male god), the weakness of Eve as fallen woman, a male Satan (the serpent), and males designated as religious leaders who hold authority over women.
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Abdalla, Yassmein Hamdy Mohamed. "Saints’ Heritage and the Egyptian Urban Forms Through History." Resourceedings 1, no. 2 (November 27, 2018): 58. http://dx.doi.org/10.21625/resourceedings.v1i2.323.
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When examining the traditional Egyptian community since the beginning of time, it would be found that the Egyptian individual is no different from any other traditional one. His life images and perceptions have some strong collective roots, they interweave strongly with the religion. He uses religious references to formulate images and manifestations to create a sacred universe where he can inhabit and function.
The aim of this paper is to analyze vernacular/ traditional Egyptian architecture and its religious/cultural manifestations through the Egyptian heritage. It will focus on the cultural heritage of “Saints” and how they affected both traditional architecture and urban through time. This paper will cover the following:
Presenting several psychological concepts in relation to the Egyptian vernacular urban forms. It will focus on the psychological Jungian concepts of “center of the world, Axis Mundi and sacred orientations”. It will also investigate their corresponding anthropological concept of the “sacred hero” which has its manifestations in the innumerous number of the Egyptian saints / “Awliaa” through history.
Transcending the limitations of perspective by analyzing the urban product of a number of Egyptian case studies in the light of psychological and anthropological concepts to lay out certain popular principles and constraints that control their urban manifestation.
Exploring The huge legacy of Saints/ Awliaa with all their related festive ceremonies as this collective belief of saints leads to an important socio-cultural event that is held in most of Egyptian urban settlements. It is “Al-Moulid”, a religious ceremonial festival that is held to celebrate the birth of the saints. These religious ceremonies have a strong role in formulating the Egyptian cultural and religious identities.
Finally, presenting a classification for the Egyptian villages and cities on corresponding to this cultural / religious heritage and their manifestations on the Egyptian urban forms.
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Elsheshtawy, Eman A., Warda F. Abo-Elez, Hala S. Ashour, Omar Farouk, and Maha I. Esmael El zaafarany. "Coping Strategies in Egyptian Ladies with Breast Cancer." Breast Cancer: Basic and Clinical Research 8 (January 2014): BCBCR.S14755. http://dx.doi.org/10.4137/bcbcr.s14755.
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Introduction A diagnosis of breast cancer regardless of the stage can be stressful, impact multiple spheres of life, and disrupt physical status, emotional and spiritual well-being, and personal relationships for the patient and family. In order to adapt, the patient ought to employ certain coping mechanisms. Individuals with terminal illness who utilize coping strategies have better quality of life compared to those who do not. Patients and Methods This study aimed to determine the strategies used by females with breast cancer to cope with such stress by using Brief COPE scale and the hospital anxiety and depression scale. The study included 56 female patients diagnosed with operable breast cancer at Mansoura Oncology Center before surgery. Results Large proportion of patients used acceptance, religion, and emotional support in coping with the stress of having breast cancer. Patients with depressive symptoms scored significantly higher venting while those with anxiety scored higher positive reframing, planning, and venting. Conclusion Efforts should be made to encourage women with breast cancer to use coping strategies that have been found to be helpful (eg, acceptance, emotional support, distraction, and active coping strategies).
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Khalil., Mona. "The dynamics of religious and cultural situation in the post-revolutionary Egypt." MGIMO Review of International Relations, no. 6(27) (December 28, 2012): 187–89. http://dx.doi.org/10.24833/2071-8160-2012-6-27-187-189.
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In the present article the issue of transformation of religious situation in Egypt after the 2011 revolution is being analyzed. Throughout centuries religion used to and continues to play tremendous role in the Egyptian society. However at the current transitory period conflict between secularly and religiously oriented forces has intensified. Abolishing the prohibition for religiously marked parties and movements to participate in political life of the country has questioned the future of Egypt as the conflict between secularists and religious conservatives has shifted to the political area.
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Elkina, Ekaterina A. "Egyptian Feminism: History, Achievements and Problems." Asia and Africa Today, no. 12 (2023): 50. http://dx.doi.org/10.31857/s032150750028999-0.
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The article discusses the expansion of women’s rights in Egypt. The author notes that Egypt, concerning the status of women in society, has traditions that differ from those in other countries where Islam is the predominant religion. This is because the state has experienced various periods throughout its history, including the Pharaonic era, the Greco-Roman period, the era of Islamic dominance, and periods of revolutionary reformers. The author pays much attention to the fact that Egypt has strong class divisions and property stratification. People in different areas of the country live differently. What concerns educated urban feminists in Cairo and Alexandria is often alien to poor women in the rural regions of Upper Egypt. The definitions of “women’s equality” and “feminism” themselves in a country with nationalist and Muslim traditions often have different meanings than in Western countries. On the one hand, Egyptian women have historically been considered the heads of their households as wives and mothers, and many women have consented to this role. A small percentage of Egyptian women worked outside the home, and their involvement in political life was limited. However, “state feminism” became the policy of all successive authoritarian regimes. The author also highlights the “Islamic feminism” as an interesting recent phenomenon.
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Palamar, Antonіі. "The Influence of Religion on the Political Situation in Egypt in 2011–2013: "Political Islam" and "Islamic Fundamentalism"." Grani 24, no. 1 (January 31, 2021): 58–68. http://dx.doi.org/10.15421/172106.
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The influence of religion on politics is inherent not only to the Islamic world, however, none of political theorist should ignore the role of Islam in Muslims’ public life, its impact on the policies of Muslim nations and the global geopolitical situation. Due to its historical uniqueness Modern Islam is not only a religion but also a way of life for the vast majority of Muslims and the basis of their civilizational and even national self-identification. Therefore, the role of religion in the Muslim world is different to that of countries, mostly populated by Christians, as Christianity is legally separated from the system of public administration in European countries. Islam, on the other hand, regulates not only the sociocultural sphere of society, including human relations, but also significantly affects the socio-political life of many Muslim countries, where Islamist movements have now become the major part this sphere.In Egypt, where authoritarian secular regime of Hosni Mubarak was overthrown during the revolution, Islamists took the lead in the protest movement, won the first democratic elections and used the opportunity to lead the country after nearly 60 years of underground activity. This paper examines the influence of the religious factor on the change of Egypt’s political regime in 2011-2013 by conceptualizing the terms of “political Islam” and “Islamic fundamentalism.” The author concludes that the Egyptian Muslim Brotherhood and its Freedom and Justice Party should not be defined as “fundamentalists” because: 1. they don’t try to return to a “righteous caliphate,” Sharia, and a literal perception of the sacred texts; 2. the Brothers could not be viewed as the most conservative force among Islamists, while Salafists are properly rightly considered to be; 3. the association is considered as a part of moderate Islamism, an ideology that does not mandate any the use of armed methods of struggle. At the same time, the author argues that owing to the fact that Egyptian “Muslim Brotherhood” adhered to moderate Islamism as an ideological party basis, it became a decisive reason that provided them a venue at the top tier of the government in 2011-2013.
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Mousa, Mohamed. "Diversity Challenges and Organizational Cynicism: A study on Egyptian Physicians." Journal of Intercultural Management 9, no. 1 (January 1, 2017): 41–74. http://dx.doi.org/10.1515/joim-2017-0003.
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Abstract As a result of globalization and interactions of people with various identities, cultural diversity has become a noticeable norm in today’s business life. Accordingly, managing such cultural diversity requires a dependence on a much more tolerant culture in which employees seek to attain both career and organizational objectives without being hurdled by irrelevant factors of religion, race, ethnicity and so on. During the last two decades, organizational cynicism has found a place in academic management literature. It has a vital role in interpreting many organizational unwanted behaviors such as: absenteeism, day dreaming and the state of being careless when doing work. This study investigates the association between cultural diversity challenges and organizational cynicism dimensions by conducting a quantitative study of physicians in Kasr El Eini public hospital in Egypt. Upon using correlation and regression analysis for the collected data, it appears that not all cultural diversity challenges have a negative impact on organizational cynicism dimensions.
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El-Beshry, Tarek. "Relationship between state and religion: Egypt after the revolution†." Contemporary Arab Affairs 6, no. 3 (July 1, 2013): 404–21. http://dx.doi.org/10.1080/17550912.2013.812595.
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According to Tariq Al-Bishri, it is not true that it is the Islamic current that controls the state in Egypt as a political project is in the process of crystallizing. His main proposal is for the three forces dominating the structure and dynamics of political life in Egypt – namely the army and judiciary, the Muslim Brotherhood, and liberals – to collaborate and avoid posing religion and the state as two opposing entities. Having to deal with the Shari'a as the source or reference for legislation need not be a polarizing issue as religion is being dealt with as ‘the dominant culture’; moreover, much work has already been done along this line throughout the 20th century. Al-Bishri argues that democracy within a society becomes vacuous if it is detached from solving its socio-economic challenges. To this end he prioritizes four main issues: (1) freeing the Egyptian national will from American and Israeli pressures; (2) reforming and rebuilding government administrative bureaucracy; (3) organizing civil society; and (4) drafting a constitution. Al-Bishri considers that ‘after Islamists assume power in Egypt’ it is imperative for the existing political and cultural forces in Egypt to cooperate as none of them has enough power to negate the others or lead on his own.
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Jung, Dietrich. "Modernity, Islamic Traditions, and the Good Life: An Outline of the Modern Muslim Subjectivities Project." Review of Middle East Studies 50, no. 1 (February 2016): 18–27. http://dx.doi.org/10.1017/rms.2016.72.
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AbstractThis article provides a brief overview of the heuristic framework of the Modern Muslim Subjectivities Project that is being conducted at the University of Southern Denmark as of the writing of this article. The project explores ways in which Islamic traditions have played a role in the construction of modern Muslim subjectivities. Applying a problem-driven perspective, it selectively borrows from theories of successive modernities, sociology of religion, and poststructuralist approaches to modern subjectivity formation, introducing a novel heuristic framework to the field of Islamic studies. In posing the question as to the ways in which Muslims have constructed modern selfhoods, the project combines studies on Islamic reform, young Muslims in Egypt and Denmark, (post)modern Sufism, Islamic higher education, and changing notions of intimacy in two Egyptian revolutions. In criticizing the alleged exclusivity of Western modernity, the project wants to make original contributions to both conceptual discussions in the humanities and our knowledge of modern Muslim societies.
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Kemp, Barry J. "How Religious were the Ancient Egyptians?" Cambridge Archaeological Journal 5, no. 1 (April 1995): 25–54. http://dx.doi.org/10.1017/s0959774300001177.
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Ancient Egyptian culture was permeated by statements, symbolic and direct, which defined a world of deities and divine power. They amounted to a form of knowledge that was largely divorced from general personal behaviour and which afforded little recognition of individual experience. Furthermore, although practical provision for survival after death was important, life seems not to have offered a quest for enlightenment through enhanced knowledge of the divine. The exemplary life was a career pursued in what was basically a secular society. Our use of the term ‘religion’ for ancient Egypt, whilst justifiable as a convenience, clearly covers a relationship between belief and behaviour which is distinctive for its place and time. In this article, several kinds of evidence for religious behaviour in ancient Egypt are examined in an attempt to assess the nature and strength of the commitment that they represent. The question of whether the populace at large lived by reference to a world of superstitious gesture which has left little evidence behind is only briefly touched upon.
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Hosni, Dina. "An Evolving ‘Fuzzy’ Islamic Public: The Case of Sheikh al-Amoud in Egypt." Middle East Law and Governance 10, no. 3 (October 23, 2018): 317–40. http://dx.doi.org/10.1163/18763375-01003005.
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The paper deconstructs the dichotomization of Islamic educational institutions into those run under the state’s purview and those operating as ‘parallel’ Islamic institutions usually as part of Islamic group activism. It argues for the existence of ‘fuzzy’ Islamic educational institutions that have merged dīn (religion) and dunyā (life) – without delving into the modern dawla (state). Focusing on contemporary Egypt, the paper uses Sheikh al-Amoud as a case study of these ‘fuzzy’ Islamic educational entities that have emerged as Islamic publics following the 2011 Egyptian uprisings attracting a wide array of Muslim youth in Egypt. The paper expects Sheikh al-Amoud to survive partly due to its non-political orientations and to its indirect connection with al-Azhar. Due to the novelty of the topic, the paper mainly depends on fieldwork through interviews and observation.
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Uspenskaya, Nina A. "National Peculiarity in the Works of Realistic Egyptian Writers of the Middle of the 20th Century." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 4 (2022): 692–703. http://dx.doi.org/10.21638/spbu13.2022.408.
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The significance of literature heritage of any people consists in the fact, that the personages of this literature reflect the main national peculiarity of this people as a living, developing system, which represents a part of the whole mankind. Hertsen, Belinsky, Karamzin and many other philosophers paid special attention to the national originality. Among the factors determining the national peculiarity is the linguistic factor. The way of speaking of literature heroes signifies much. Another factor, which forms the inner world and spiritual demands, is religion. The way of thinking varies depending on social, economic, cultural and other factors. So, the way of thinking of fellah (peasant) and citizen is different. Way of life, family traditions, environment also have great influence on the forming of national character, and the detailed description of life of the personages represents rich material for the research, even the way of cooking played significant role, because it reflects the traditions, the history and longtime experience. Also, we consider the humor, because of its determination by opinions, habits, and public mood. Many Arabic novels appeared by the influence of the works of Western and Russian writers. In this case may be very useful the comparative method.
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Nisa, Kholifah Wahidatun. "Al-Tanāṣ al-Adabī fī Masraḥiyah Muḥammad Ṣallā Allāh ʽAlaih wa Sallam li Taufīq al-Ḥakīm." JILSA (Jurnal Ilmu Linguistik dan Sastra Arab) 5, no. 1 (April 29, 2021): 52–67. http://dx.doi.org/10.15642/jilsa.2021.5.1.52-67.
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One of the Egyptian famous writer is Taufiq Al-Hakim. Of the many drama scripts that he wrote, namely "Muhammad SAW" which is a biography of the life of the Prophet SAW which is outlined in the form of a drama. Of course a writer has the inspiration to be the main idea during the writing of his literary work. This is what is commonly referred to as intertextual. The problems examined in this research are: First, what are the forms of intertext in the drama script "Muhammad SAW" by Taufiq Al-Hakim? Second, what are the influences that arise on the drama script "Muhammad SAW?. The method used in this research is a qualitative descriptive method with a literature study approach. From the research results, it is founded that in the drama script "Muhammad SAW" there are 22 direct intertext and 9 indirect intertext. As for the influence of the previous texts on the drama script "Muhammad”, namely the value of the Islamic religion and the Al-quran as the foundation of drama script writing.
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Nisa', Kholifah Wahidatun. "التناص الأدبي في مسرحية "محمد صلى الله عليه وسلم" لتوفيق الحكيم." Al-Tadris: Jurnal Pendidikan Bahasa Arab 10, no. 1 (August 15, 2022): 181–205. http://dx.doi.org/10.21274/tadris.2022.10.1.181-205.
Full textAbstract:
One of the Egyptian famous writer is Taufiq Al-Hakim. Of the many drama scripts that he wrote, namely "Muhammad SAW" which is a biography of the life of the Prophet SAW which is outlined in the form of a drama. Of course a writer has the inspiration to be the main idea during the writing of his literary work. This is what is commonly referred to as intertextual. The problems examined in this research are: First, what are the forms of intertext in the drama script "Muhammad SAW" by Taufiq Al-Hakim? Second, what are the influences that arise on the drama script "Muhammad SAW?. The method used in this research is a qualitative descriptive method with a literature study approach. From the research results, it is founded that in the drama script "Muhammad SAW" there are 22 direct intertext and 9 indirect intertext. As for the influence of the previous texts on the drama script "Muhammad”, namely the value of the Islamic religion and the Al-quran as the foundation of drama script writing.
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Swer, Banbhalang. "The Consecrated Sohpetbneng Peak (Navel of Heaven) - The Meaning and the Need for Protection, Preservation and Conservation." Applied Mechanics and Materials 878 (February 2018): 146–51. http://dx.doi.org/10.4028/www.scientific.net/amm.878.146.
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The Khasis like any other tribe or nation has its own civilization, different, unique and peculiar. Though it is an oral tradition in absence of writings, yet it had been manifested in the permanent objects of nature, this civilization is as old as that of Babylonian, Egyptian and Greek. The present world today with the progress of science and technology can be compared with the Khasi thought in the aspects of his religion (traditional), his social ways of life and the political aspect of regulating his people with a democratic essence of the highest order which the British as late as 1826 only admired without understanding the language. ‘Sohpetbneng’ literally means the navel between heaven and earth. However, in the philosophical thought of our ancestors, the word carries a different connotation. This can be seen and adjudged from the various ways of life of the Khasis as a race or tribe which cannot be effaced from the surface of the universe.The hillock (Lum) ‘Sohpetbneng’ is a divine manifestation of the essence of the Khasi thought which should be protected and preserved as a historical relic before any harm can come to it. The paper will further highlight the importance of the hillock to the Khasi Community and the kind of ritual rites and activities that are being perform on this place till date and the Architectural built components designed and supervised by the author in connection with the ritual rites and activities performed and the need to protect, conserve, preserve and recognized this hillock as one of the Heritage site.
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Schwartz, David, and Daniel Galily. "The Hamas Movement: Ideology vs. Pragmatism." Open Journal for Studies in History 4, no. 2 (August 29, 2021): 39–54. http://dx.doi.org/10.32591/coas.ojsh.0402.01039s.
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This study aims to present the Hamas Movement, its ideology and pragmatism. With progress and modernization, the Islamic movements in the Middle East realized that they could not deny progress, so they decided to join the mainstream and take advantage of technological progress in their favor. The movement maintains at least one website in which it publishes its way, and guides the audience. Although these movements seem to maintain a rigid ideology, they adapt themselves to reality with the help of many tools, because they have realized that reality is stronger than they are. In conclusions: the rise of the Islamist movements as a leading social and political force in the Middle East is the result of the bankruptcy of nationalism, secularism and the left in the Arab world, which created an ideological vacuum, which is filled to a large extent by the fundamentalists, ensuring that Islam is the solution. It is not only about the extent of the return to religion, but about the transformation of religion into a major political factor both by the regimes and by the opposition. These are political movements that deal first and foremost with the social and political mobilization of the masses, and they exert pressure to apply the Islamic law as the law of the state instead of the legal systems taken from the Western model. Islam is a belief rooted in the consciousness of the masses and deeply ingrained in Egyptian culture. In Israel, the situation is different, modernization and democracy also affects Israeli Arabs. Therefore, it is possible that Islam is not so deeply rooted in the culture of the Arab citizens of Israel, they are aware of the possibility of a different path other than Islam. The movements have developed over time tools that enable them to cope with reality. The religious law in Islam allows flexibility in organizing community life, Shari’a is adapted to reality because of the ruler's ability to canonize legislation and flexibility in political life according to principles such as sabra and long-term goals, to compromise with reality and find temporary solutions, as well as religious scholars who provide fatwas and commentaries on every subject.
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Paradiso, Beatrice, Dainius H. Pauza, Clara Limback, Giulia Ottaviani, and Gaetano Thiene. "From Psychostasis to the Discovery of Cardiac Nerves: The Origins of the Modern Cardiac Neuromodulation Concept." Biology 13, no. 4 (April 16, 2024): 266. http://dx.doi.org/10.3390/biology13040266.
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This review explores the historical development of cardiology knowledge, from ancient Egyptian psychostasis to the modern comprehension of cardiac neuromodulation. In ancient Egyptian religion, psychostasis was the ceremony in which the deceased was judged before gaining access to the afterlife. This ritual was also known as the “weighing of the heart” or “weighing of the soul”. The Egyptians believed that the heart, not the brain, was the seat of human wisdom, emotions, and memory. They were the first to recognize the cardiocentric nature of the body, identifying the heart as the center of the circulatory system. Aristotle (fourth century BC) considered the importance of the heart in human physiology in his philosophical analyses. For Galen (third century AD), the heart muscle was the site of the vital spirit, which regulated body temperature. Cardiology knowledge advanced significantly in the 15th century, coinciding with Leonardo da Vinci and Vesalius’s pioneering anatomical and physiological studies. It was William Harvey, in the 17th century, who introduced the concept of cardiac circulation. Servet’s research and Marcello Malpighi’s discovery of arterioles and capillaries provided a more detailed understanding of circulation. Richard Lower emerged as the foremost pioneer of experimental cardiology in the late 17th century. He demonstrated the heart’s neural control by tying off the vagus nerve. In 1753, Albrecht von Haller, a professor at Göttingen, was the first to discover the heart’s automaticity and the excitation of muscle fibers. Towards the end of the 18th century, Antonio Scarpa challenged the theories of Albrecht von Haller and Johann Bernhard Jacob Behrends, who maintained that the myocardium possessed its own “irritability”, on which the heartbeat depended, and was independent of neuronal sensitivity. Instead, Scarpa argued that the heart required innervation to maintain life, refuting Galenic notions. In contemporary times, the study of cardiac innervation has regained prominence, particularly in understanding the post-acute sequelae of SARS-CoV-2 (Severe Acute Respiratory Syndrome Coronavirus 2) infection (PASC), which frequently involves cardiorespiratory symptoms and dysregulation of the intrinsic cardiac innervation. Recently, it has been recognized that post-acute sequelae of acute respiratory infections (ARIs) due to other pathogens can also be a cause of long-term vegetative and somatic symptoms. Understanding cardiac innervation and modulation can help to recognize and treat long COVID and long non-COVID-19 (coronavirus disease 2019) ARIs. This analysis explores the historical foundations of cardiac neuromodulation and its contemporary relevance. By focusing on this concept, we aim to bridge the gap between historical understanding and modern applications. This will illuminate the complex interplay between cardiac function, neural modulation, cardiovascular health, and disease management in the context of long-term cardiorespiratory symptoms and dysregulation of intrinsic cardiac innervations.
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K. K. Aubakirova, А. А. Mustafayeva, and G. A. Kamisheva. "COMPARATIVE STUDY OF THE MANUSCRIPT «TARJUMAN» WITH DICTIONARIES IN THE MAMLUK-KIPCHAK LANGUAGE." Bulletin of Toraighyrov University. Philology series, no. 2.2022 (June 30, 2022): 19–30. http://dx.doi.org/10.48081/ucqx1079.
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The article provides a comprehensive analysis of medieval written heritage and Arabic-Kipchak dictionaries written in the old Kipchak language during the Mamluks (13–15th centuries). In particular, a comparative study of lexical sections of linguistic works known in modern Turkic studies, such as «Tarjuman», «Al-Idrak», «At-Tuhfa», «Al-Qawanin» and «Ad-Durra» was conducted, and similarities, structural differences and content features of Arabic-Kipchak dictionaries are determined. By studying the linguistic materials in the Arabic-Kipchak dictionaries sections of these monuments, it is possible to collect valuable data in the study of the history of modern Turkic languages, including the Kazakh language belonging to the Kipchak group. Linguistic data in the Mamluk-Kipchak language preserved in the medieval manuscripts of the Mamluks provide information not only about the medieval Egyptian society, but also about the history, culture, literature, language, religion, mentality and life of the peoples of the Golden Horde, which had close relations with the Mamluk state of Egypt. Therefore, a comprehensive study of the Mamluk manuscripts as a common cultural heritage of all Turkic peoples, including a comparative analysis with a general description of linguistic works, is one of the most important issues in the field of linguistics and Turkic studies. In modern domestic science there is a need to propagate among the people by finding and comprehensively studying written monuments about the history and culture of our nation.
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Faried, Samah. "Measuring College Students’ Perceptions to Tolerance Dimensions: Socio-Anthropological Study at Cairo." International Journal of Psychological Studies 10, no. 2 (May 3, 2018): 59. http://dx.doi.org/10.5539/ijps.v10n2p59.
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The study aimed to exploring the level of tolerance of students towards certain social and religious factors such as gender, ethnicity, caste, religion and religious sects, Also this study focused on how the Tolerance statue can be reformed from being just a value to be a way of life or a way of thinking which transfer it from being emotions manner to be intellectual and rational manner. Due to this assumption, this study supposes that one of the most direct ways to improve such tolerance and co-existence is through education for tolerance by having such knowledge (cognitive competence) that will help especially youth to develop the conscious mind, be more tolerant and avoid prejudices and stereotypes. This paper identifies two keys educational challenges to learn and teach tolerance: (1) discuss the social and cultural determination of tolerance (socio-culture environment and background) (2) identifies the reason of tolerance change recently at the Egyptian society. For achieving that, this study will depend on focus group and Scale as analysis tools for discussion both determinations and obstacles of socio-culture tolerance. Also, it is important to reveal students’ perception about tolerance after participated in some academic program at the university. Also this study will depend on content analysis to university curricula and activities. It is concluded that there are still a gab inside higher education towards the relationship between youth cognitive competence and inter-ethnic tolerance.
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Hernandez, Rebecca Skreslet. "At the Borders of Identity: Reflections on Egyptian Protestant Public Theology in the Wake of the Arab Spring." Exchange 49, no. 3-4 (November 9, 2020): 237–56. http://dx.doi.org/10.1163/1572543x-12341568.
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Abstract A common narrative characterizes Egyptian Christians as a people beset by persecution, struggling to survive in a hostile Muslim context. Other narratives seek to smooth over the differences between Christian and Muslim Egyptians to emphasize national unity and shared citizenship. The revolutionary upheavals starting in 2011 brought questions of subjectivity and agency in shaping Egypt’s future to the forefront of public debate. In spite of continued limitations to free speech and political participation, Egyptian Christians are engaging creatively in prophetic discourse and community-building praxis, contributing to the construction of a revitalized theology of public life. Protestant theologians Andrea Zaki, Safwat Marzouk, and Anne Zaki, for example, draw on the resources of the biblical tradition to think critically about their own subjectivity as Egyptian Christians and about the complex challenges and the hopeful promise facing these communities as they seek effective ways to participate in public life.
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Harust, Yu V., and B. O. Pavlenko. "Historical and legal aspects of medical human development." Legal horizons, no. 17 (2019): 23–34. http://dx.doi.org/10.21272/legalhorizons.2019.i17.p:23.
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The history of medicine and the history of mankind have a common long-standing past. In this article, based on our thorough and thorough research, we highlight the historical and legal foundations of the development of medicine and humanity. We began our research precisely from the earliest times (the Neanderthals, who lived about 350-35 thousand years ago), that is, from the time of human birth. Based on the analysis of the results of archaeological, anthropological studies and historical sources, we have legally proved that, from the earliest stages of human development, medicine existed alongside the primordial person. Humanity has evolved, and so has medicine. Quite meaningfully, we have explored ancient Egyptian medicine, which is the oldest of the officially documented medical systems that existed from the XXXIII century BC. BC to 525 BC It was the most advanced for its time and even included simple non-invasive surgery, fracture treatments and a large set of pharmacopoeia. Ancient Egyptian medicine influenced many of the following medical systems of the Ancient World, including the Greek. Researching the state of medicine in Ancient Egypt, we came to the conclusion that treatment not only helped people, but sometimes, on the contrary, greatly harmed the health of patients. For example, many recipes include the mandatory use of manure, which contains fermentation products and mold, which is very dangerous for the body. However, despite these negative results, we can say that medical practice in ancient Egypt was quite advanced. The Egyptians understood that the disease needed to be treated with pharmaceuticals, and sometimes to undergo surgery. The study of this period has made it possible to conclude that medicine develops inseparably in connection with human development, and society uses the acquired medical knowledge for its own well-being. The study of the development of medicine and humanity of ancient India, gives reason to argue that due to advanced medical education, society has come to the conclusion that medicine is a component of human life and the key to its development and continuation. It was during this period that humanity moved to a new stage of health care when control of medicine by the state came to light. It is in India that public institutions have begun to consider the medical sector one of the main tools for ensuring the well-being of citizens. And in ancient China, medicine gained state support and became the basis for the development of society on a par with religion. Medical education received a tremendous boost. The knowledge given to the world of medicine by the doctors of Ancient Greece, led by Hippocrates, became the basis of all modern practical medicine. The results obtained in our study, based on historical facts, prove that medicine originated with the appearance of man and subsequently existed and evolved with the development of man. Keywords: history, humanity, medicine, medical activities, medical education.
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Arënliu, Dr Sc Aliriza, Dr Sc Dashamir Bërxulli, and Dr Sc Mytaher Haskuka. "Social distance in terms of demographic features – Kosovo population study." ILIRIA International Review 3, no. 1 (June 30, 2013): 293. http://dx.doi.org/10.21113/iir.v3i1.113.
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Kosovo aims for development of a state over the Kosovo state identity, which includes all communities living in Kosovo. Integration of all communities in public institutions and life remains one of the challenges of Kosovo society. The social distance refers to the extent of understanding of another group, which characterizes parasocial and social relations. Another definition is the lack of availability and relations in being open to others. Bogardus states that social distance is an outcome of affective distance between members of two groups. Earlier studies have shown that the social distance or gap is related to the ethnic background, education level and earlier interaction with other ethnic groups. Also, studies have shown a link with social/political activism. Further, it has been proven that social distance is manifested at three different spatial dimensions, their own self in a reciprocal co-product: physical, symbolical and geometric. The study aims to explicate social distance in a relation with demographic records of respondents to a research undertaken in Kosovo in 2010, in which 1296 citizens (64.4% Albanians, 13.9% Serbs, 6.9% Turkish, 5% Roma/Ashkali/Egyptian (RAE), 6.9% Bosnian and 2.7% others). Social distance has been measured by asking the respondents about the groups or persons they would object in terms of neighborhood: they, who speak another language, have another religion, have homosexual orientation, etc. Comparisons of average social distance in relation with ethnic sub-groups, gender, level of education, experience in earlier trips to the countries of the European Union (EU), size of settlement and the region of origin of the respondent, show significant differences, at p < 0.05. Also, the research also reviewed the link between social activism and activism in civil society and social distance. In these terms, outcomes are less clearer, thereby suggesting that social activism or activism in civil society not necessarily influences the narrowing of the social gap. Outcomes are discussed in due account of permanent efforts to involve minorities in governance and public life in Kosovo.
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Hirschkind, Charles. "Heresy or Hermeneutics." American Journal of Islam and Society 12, no. 4 (January 1, 1995): 463–77. http://dx.doi.org/10.35632/ajis.v12i4.2366.
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Islam/IslamismThe debate I shall discuss here arose following Cairo University'sdecision to refuse tenure to a professor of Arabic language and literature,Nasr Hamid Abu Zayd, in light of an unfavorable report by the tenurecommittee entrusted to review his scholarly work. Supporters of Abu Zaydquickly brought the case to national attention via the Egyptian press, therebyprecipitating a storm of often shrill writing from all sides of the politicalspectrum, in both the journalistic and academic media. Subsequently,as an Islamist lawyer tried to have Abu Zayd forcibly divorced from hiswife on the grounds that his writings revealed him to be an apostate, theforeign media also picked up the story and transformed the case into aninternational event.In what follows, I will focus on one comer of this debate concerningcontrastive notions of reason and history, issues which, I wish to argue, areimplicated deeply in the forms of political contestation and mobilizationoccurring in Islamic countries today. Such topics seldom appear in discussionsthat take Islamic movements or Islamic revival as their object, anomission perhaps attributable to the conceptual frames informing these discussions.As we may note, the idea of a social movement presupposes aself-constituting subject, independent from both state and tradition: a uni-linear progressive teleology; and a pragmatics of proximate goals, namely,the spatiotemporal plane of universal reason and progressive history, thetemtory of modem humanity. Such an actor must fulfill the Kantiandemand that reason be exercised autonomously and embodied in a sovereignsubject. In contrast, one may argue that the protagonist of a traditionof inquiry founded on a divine text is necessarily a collective subject, onethat seeks to preserve and enhance its own exemplary past. As such, Islamnever satisfies these modem demands and thus must always remain somewhatoutside the movement of history as a lesser form of reasoning. Indeed,the assumption of a fundamental opposition between reason and religion,an assumption that is central to the historical development of both modemconcepts during the sixteenth and seventeenth centuries, has meant thatinvestigations into the rationalities of religious traditions have rarely beenviewed as essential to the description or explanation of those religions.’Consequently, to pose a question in regard to Islam generally means thatone must either be asking about politics (the not-really-Islam of“Islamism,” or “political Islam”) or about belief, symbols, ritual, and so on,but not about styles of reasoning.We find, for example, that within political economy discussions ofoppositional movements in the Middle East, Islam is viewed generally aslittle more than the culturally preferred idiom through which opposition,be it class or otherwise, may be expressed.* Unquestionably, the best ofthese studies have told us much about the kinds of material conditions andthe specific intersections of capital and power that have enabled, orundermined, arguments, movements, forms of practice, including, amongothers, Islamic ones.’ Founded upon the same set of Enlightenmentassumptions mentioned above, these writings have provided conflictingaccounts of the kinds of modem forces transforming the contemporarypolitical structures of the Middle East but are ill-equipped when it comesto analyzing those dimensions of social and political life rooted in nonwesterntraditions ...
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Palmer, Carmen. "Philo’s Hellenistic-Jewish Approach in On the Decalogue and On the Contemplative Life: Blending Wisdom of Solomon’s Critique against Idols with a Hellenistic Notion of Moderation." Journal of Ancient Judaism 13, no. 2 (June 6, 2022): 186–201. http://dx.doi.org/10.30965/21967954-bja10021.
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Abstract Philo draws on the Wisdom of Solomon in his tripartite critique against idols found in On the Decalogue and On the Contemplative Life. As he fashions these critiques in the pursuit of upholding Mosaic law, Philo not only criticizes Greek and Egyptian forms of worship, he also integrates the notion of moderation evident in Hellenism and Hellenistic-Egyptian Isis worship. This essay demonstrates ways in which the pursuit of moderation and Isis as lawgiver are integrated into Philo’s concepts of Moses as lawgiver and pursuit of law in opposition to Roman forms of excess. The essay considers various texts, including excerpts from Greek philosophers and Hellenistic Egyptian hymns to Isis, in addition to considerations of contemporary Roman excesses vis-à-vis Philo’s Decalogue, Contempl. Life, and his uses of Wis. Philo’s Hellenistic Judaism emerges from a simultaneous criticism yet also integration of both Hellenistic and Hellenistic-Egyptian concepts and traditions.
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Ferri, Naser. "Cults and Beliefs in Pre-Christian Dardania." Godišnjak Centra za balkanološka ispitivanja, no. 41 (January 6, 2022): 135–58. http://dx.doi.org/10.5644/godisnjak.cbi.anubih-41.8.
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Since there are not any epigraphic sources from the times before the Roman invasion of the Dardanian Kingdom (Mbretëria dardane), stone monuments with Latin inscriptions from the period of Roman invasion represent a source of enormous importance for the study of beliefs and cults on Dardan soils, both before the invasion and during the Roman rule, forgods and various cults, which were relicts of earlier times, are represented on epigraphic monuments of the first century A.D.According to the results of studies on about 600 epigraphic monuments dating from the beginning of our era until the time of expansion of Christianity as the official religion of the Roman Empire, it was attested that cults of native gods, official as well as nonofficial Roman cults, were worshipped on Dardan soils. From the cults of native gods epigraphically was testified worshipping of the cult of Andin (Deus Andinus, protector of family, home and community), Dardania (Dea Dardania, a goddess who personified Dardanian soils). Zbeltiurdusor Zbeltiurdud (the main Thracian god worshipped as a native godas well), Tatto (Illyrian god honoured by all Illyrian tribes particularly in Dalmatia), Silvan (Roman god, native gods were honoured by his name), Dracco andDraccena (divine couple connected with the cult of snake), Quadrivia (the goddess of crossroads), then certain local variants of the cult of Jupiter in forms of IOM Ulpianensis and IOM Paternus Aepilophius,IOM Propulsator, IOM Cohortalis, cults of some Genii (genii sttationis Municipi DD, Genii loci Illyrici, GeniiIllyrici), and also two unknown gods: Atta Sacra and Deus Mund(ritus?). From official cults of the Roman state worshippingof the cult of Jupiter alone was testified, or the cult of Jupiter together with goddesses Junona and Minerva,forming the divine trinity of Capitol, further worshippingof the cult of Diana, Mars, Bellone, Mercury, Neptun,Hercules, the Nymphs, Hercules, Liber and Libera,Terra Mater, Fortuna, Genii, Lares, Dii Manes as wellas the cult of the current emperor was also attested.Among nonofficial cults epigraphically were testifiedcults of greek and of oriental Origin such as: the cult of Zeus Ezaios, Apollo, Dionysus, Sabazios, Asclepios or Aesculapus, Heracles, Jupiter Dolichenus, Jupiter Melcid, Jupiter Melano, as well as the cults of Greek goddesses Hera, Hygia, Nemesis and Hylara, the cult of Egyptian gods Serapis and Isis, syrian goddess Atargatis or Dea Syria, honoring of the cults of personswho were made heroes after their death (Antinous and Alexander) and of mortals (Omphale, the queen of Lydia and one of the wives of Heracles). Honouring of all the above mentioned cults proves the presence of genuine liberalism of Dardanian soilas far as religious belief is concerned, which spread until the time when Christianity, despite persecutions of Roman officials and the rivalry of Mithraism, prevailed and became the official religion of the Roman Empire. Christian inscriptions on Dardanian soil began to appear by the end of the fourth century A.D. and became more frequent during the fifth and the sixth century, a time when earlier Social and Economic crises reached their culmination, when all strata ofpopullation turned to Church, seeking the meaning of life, hope and saviour.Thus church gained strength and became one of most important pillars of cultural and institutional continuity of the world of antiquity. Neverless, in the provinces where was centred the Roman Army, the christianism prevailed only until in the IVth and Vth century BC because the Roman Army was the last stronghold of the paganism.
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Birnazarova, Ainura, and Gulsada Beksultanova. "NUMBERS, INTERPRETATION AND THEIR PLACE IN ANCIENT TIMES." Alatoo Academic Studies 23, no. 2 (June 30, 2023): 234–44. http://dx.doi.org/10.17015/aas.2023.232.23.
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In this article, we will consider their role and place in human life from ancient times, and their interpretation. Numbers always accompany people. It is difficult to imagine life without numbers. In ancient times, it played an important and multifaceted role in human life. The relationship of numbers with the human world, realized or intuitively felt, has attracted the attention of people since time immemorial. It is no coincidence that all world religions pay special attention to the mystical and philosophical understanding of the category of number, clarifying its role in people's lives, substantiating the foundations of religion with the help of the category of number. There are a great many examples of close attention to the number, substantiation with its help of almost all periods of the life of both an individual and the Universe as a whole. Literally from the moment of the birth of the first philosophical systems of antiquity, the number and everything connected with it has been in the center of attention of thinkers. Number is one of the basic mathematical concepts; It arose in ancient times from the need of a person to count, measure and calculate. Many cultures, especially the Babylonians, Hindus, and Pythagoreans, believed that number was the beginning of all things. The recognized experts in the field of using numbers were the ancient Indians and Egyptians.
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Abbey, Tristan. "In the Shadow of the Palms: The Selected Works of David Eugene Smith." Perspectives on Science and Christian Faith 75, no. 2 (September 2023): 135–37. http://dx.doi.org/10.56315/pscf9-23abbey.
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IN THE SHADOW OF THE PALMS: The Selected Works of David Eugene Smith by Tristan Abbey, ed. Alexandria, VA: Science Venerable Press, 2022. xii + 155 pages, including a Glossary of Biosketches. Paperback; $22.69. ISBN: 9781959976004. *David Eugene Smith (1860-1944) may not be a household name for readers of this journal, but he deserves to be better known. An early-twentieth-century world traveler and antiquarian, his collaboration with publisher and bibliophile George Arthur Plimpton led to establishing the large Plimpton and Smith collections of rare books, manuscripts, letters, and artefacts at Columbia University in 1936. He was one of the founders (1924) and an early president (1927) of the History of Science Society, whose main purpose at the time was supporting George Sarton's ongoing management of the journal ISIS, begun a dozen years earlier. Smith also held several offices in the American Mathematical Society over the span of two decades and was a charter member (1915) and President (1920-1921) of the Mathematical Association of America (MAA). *Smith is best known, however, for his pioneering work in mathematics education, both nationally and internationally. In 1905, he proposed setting up an international commission devoted to mathematics education (now the International Commission on Mathematical Instruction) to explore issues of common concern to mathematics teachers on all levels, worldwide. He was actively involved in reviving this organization after its dissolution during the First World War and served as its President from 1928 to 1932. Nationally, Smith was instrumental in inaugurating the field of mathematics education, advancing this discipline professionally both in his role as mathematics professor at the prestigious Teachers College, Columbia University (1901-1926) and as an author of numerous best-selling mathematics textbooks for elementary and secondary schools. These texts were not focused solely on mathematical content; they also dealt substantively with teaching methodology, applications, rationales for studying the material, and significant historical developments. *Throughout his life Smith championed placing mathematics within the wider liberal arts setting of the humanities, highlighting history, art, and literary connections in his many talks, articles, and textbooks. For him there was no two-cultures divide, as it later came to be known. While acknowledging the value of utilitarian arguments for studying mathematics (he himself published a few textbooks with an applied focus), he considered such a rationale neither sufficient nor central. For him, mathematics was to be studied first of all for its own sake, appreciating its beauty, its reservoir of eternal truths, and its training in close logical reasoning. But again, for him this did not mean adopting a narrow mathematical focus. In particular, given his wide-ranging interest in how mathematics developed in other places and at other times, he tended to incorporate historical narratives in whatever he wrote. *This interest led him later in life to write a popular two-volume History of Mathematics. The first volume (1923) was a chronological survey from around 2200 BC to AD 1850 that focused on the work of key mathematicians in Western and non-Western cultures; the second volume (1925) was organized topically around subjects drawn from the main subfields of elementary mathematics. His History of Mathematics was soon supplemented by a companion Source Book in Mathematics (1929), which contained selected excerpts in translation from mathematical works written between roughly 1475 and 1875. Smith wrote at a time when the history of mathematics was beginning to expand beyond the boundaries of Greek-based Western mathematics to include developments from non-Western cultures (Egyptian, Babylonian, Indian, Chinese, Japanese, and Arabic), a trend he approved of and participated in professionally. *Smith's interest in broader issues extended even to exploring possible linkages between religion and mathematics. His unprecedented parting address to members of the MAA as its outgoing President is titled "Religio Mathematici," a reflection on mathematics and religion that was reproduced a month later as a ten-page article in The American Mathematical Monthly (1921) and subsequently reprinted several times. Smith's article "Mathematics and Religion" appearing in the National Council of Teachers of Mathematics' sixth yearbook Mathematics in Modern Life (1931) touched on similar themes. These two essays maintain that mathematics and religion are both concerned with infinity, with eternal truths, with valid reasoning from assumptions, and with the existence of the imaginary and higher dimensions, "the great beyond," enabling one to draw fairly strong parallels between them. Thus, a deep familiarity with these facets of mathematics may help one to appreciate the essentials of religion. Mathematics itself was thought of in quasi-religious terms, as "the Science Venerable." Smith's farewell address partly inspired Francis Su in his own presidential retirement address to the MAA in 2017 and in its 2020 book-length expansion Mathematics for Human Flourishing (see PSCF 72, no. 3 [2020]: 179-81). Su's appreciation of Smith's ideas also led him to contribute a brief Foreword to the booklet under review, to which we now turn. *First a few publication details: In the Shadow of the Palms is an attractive booklet produced as a labor of love by someone obviously enamored with his subject. Tristan Abbey is a podcaster with broad interests that include being a "math history enthusiast," but whose primary professional experience up to now has been focused on the environmental politics of energy and mineral resources. This work is the initial (and so far the only) offering by a publication company Abbey set up. Its name, Science Venerable Press, was chosen in honor of Smith's designation for mathematics. *One might classify this work non-pejoratively as a coffee-table booklet. It contains 50 excerpts (Su terms them "short meditations") from a wide range of Smith's writings, selected, categorized, and annotated by Abbey, along with full-page reproductions of eight postcards mailed back home by Smith on his world travels, and two photos, including Smith's Columbia-University-commissioned portrait. Smith's excerpted writing occupies only 109 of the total 167 pages, nearly two dozen of which are less than half full. The amply spaced text appears on 3.25 inches of the 7 inch-wide pages, the outer margins being reserved for Abbey's own auxiliary notes explaining references and allusions that appear in the excerpt. This gives the book lots of white space; in fact, eighteen pages of the booklet are completely blank. Another nine pages contain 75 short biographical sketches of mathematicians taken from Smith's historical writings; these are unlinked to any of the excerpts, but they do indicate the breadth of his historical interests. Unfortunately, no index of names or subjects is provided for the reader who wants to learn whether a person or a topic is treated anywhere in the booklet; the best one can do in this regard is consult the titles Abbey assigns the excerpts in the Table of Contents. *The booklet gives a gentle introduction to Smith's views on mathematics, mathematics education, and the history of mathematics. The excerpts chosen are more often literary than discursive. Smith was a good writer, able to keep the reader's attention and convey the sentiments intended, but these excerpts do not develop his ideas in any real length. They portray mathematics in radiant--sometimes fanciful--terms that a person disposed toward the humanities might find attractive but nevertheless judge a bit over-the-top: mathematicians are priests lighting candles in the chapel of Pythagoras; mathematics is "the poetry of the mind"; learning geometry is like climbing a tall mountain to admire the grandeur of the panoramic view; progress in mathematics hangs lanterns of light on major thoroughfares of civilization; and retirement is journeying through the desert to a restful oasis "in the shadow of the palms." Some passages are parables presented to help the reader appreciate what mathematicians accomplished as they overcame great obstacles. *While the excerpts occasionally recognize that mathematics touches everyday needs and is a necessary universal language for commerce and science, without which our world would be unrecognizable, their main emphasis--in line with Smith's fundamental outlook--is on mathematics' ability on its own to deliver joy and inspire admiration of its immortal truths. These are emotions many practicing mathematicians and mathematics educators share; Smith's references to music, art, sculpture, poetry, and religion are calculated to convey to those who are not so engaged, some sense of how thoughtful mathematicians value their field--as a grand enterprise of magnificent intrinsic worth. *In the Shadow of the Palms offers snapshots of the many ideas found in Smith's prolific writings about mathematics, mathematics education, and history of mathematics. It may not attract readers, though, who do not already understand and appreciate Smith's significance for these fields. Abbey himself acknowledges that his booklet "only scratches the surface of [Smith's] contributions" (p. 4). A recent conference devoted to David Eugene Smith and the Historiography of Mathematics (Paris, 2019) is a step toward recognizing Smith's importance, but a comprehensive scholarly treatment of Smith's work within his historical time period remains to be written. *Reviewed by Calvin Jongsma, Professor of Mathematics Emeritus, Dordt University, Sioux Center, IA 51250.
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Latifi, Yulia Nasrul. "REKONSTRUKSI PEMIKIRAN GENDER DAN ISLAM DALAM SASTRA: Analisis Kritik Sastra Feminis Terhadap Novel Zaynah Karya Nawal As-Sa’dawi." Musãwa Jurnal Studi Gender dan Islam 15, no. 2 (July 17, 2016): 249. http://dx.doi.org/10.14421/musawa.v15i2.1308.
Full textAbstract:
The material object of this research is a modern Egyptian novel entitled “Zaynah” written by Nawal as-Sa’dawi. The formal object is feminism literary criticism focused on reconstruction of gender and islamic thought in literature. This novel describes the opression of women by religious legitimation and the efforts of the heroines to release them selves from it and also their obsession for getting the ideality of islamic feminism on future . This research aims to describes the opression of women by patriarchal system and its ambivalency, and to describes the deconstruction on it and gets the description of the ideality of future islamic feminism. The result of this analysis reveals : (1) the opression religiously of the heroines based on the theologic assumtion that the woman had created from the man, so she is the second creation; (2) there are so many ambivalency on that opression. The religion is the resourches of ethics and also the opression, the heroes have opressed the heroines by love and hate in the same time, they are very obedient to God; (3) the heroines deconstruct that patriarchal system by showing that the woman stronger than man, the woman can become the subject not object; (4) the ideality of islamic feminisme on future is described as islamic sosialism. This idea have get from Zaynah figure that characterized by: developing androgyni character as tawhid value that feminity and masculinity are important, doing the revolution for changing to good human life, and loving the own culture and local wisdom (eastern).[Objek material penelitian ini adalah novel modern Mesir yang berjudul Zaynah karya Nawal as- Sa’dawi. Objek formal nya adalah kritik sastra feminis yang difokuskan pada rekonstruksi pemikiran gender dan Islam dalam sastra. Novel ini menggambarkan penindasan yang dialami para tokoh perempuan novel dengan dalih agama dan perjuangan mereka untuk membebaskan diri, juga obsesi mereka untuk mewujudkan feminisme Islam ideal masa depan. Penelitian ini bertujuan untuk mendeskripsikan penindasan patriarkis tersebut dan ambivalensinya, dekonstruksi dan gambaran feminisme Islam ideal masa depan. Hasil penelitian menunjukkan bahwa : (1) opresi perempuan berdalih agama didasarkan pada asumsi teologis bahwa perempuan berasal dari laki-laki dan diciptakan untuk laki-laki, sehingga perempuan adalah makhluk sekunder (derivatif); (2) terdapat banyak ambivalensi dalam penindasan tersebut. Agama dipakai sebagai sumber etika juga sumber penindasan, mereka menindas perempuan dengan suka sekaligus benci, mereka senang menindas tapi sangat patuh beragama; (3) para tokoh perempuan novel mendekonstruksi patriarkis tersebut dengan menunjukkan bahwa perempuan lebih kuat dari laki-laki, perempuan dapat menjadi subjek tidak objek; (4) idealisasi feminisme Islam masa depan digambarkan dalam pandangan sosialisme Islam. Ini tersimbolkan dalam figur Zaynah yang bercirikan: mengembangkan sifat androgini sebagai nilai tawhid bahwa feminitas dan maskulinitas sama-sama penting, melakukan revolusi untuk perubahan bagi kebaikan hidup manusia (tidak hanya bagi perempuan), dan mencintai budaya dan kearifan lokal sendiri (dunia Timur)]
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Cohen, Ariel. "Power or Ideology." American Journal of Islamic Social Sciences 22, no. 3 (July 1, 2005): 1–10. http://dx.doi.org/10.35632/ajiss.v22i3.463.
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The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that undermine moderate Muslims? Perhaps there is a lack of clarity about who the moderate Muslims are. In your view, who are these moderate Muslims and what are their beliefs and politics?
AC: I would like to say from the outset that I am neither a Muslim nor a sociologist. Therefore, my remarks should be taken as those of an interested and sympathetic outsider. I do not believe at all that the American government “undermines” moderate Muslims. The problem is more complicated. Many American officials abhor engagement in religion or the politics of religion. They believe that the American Constitution separates religion and state and does not allow them to make distinctions when it comes to different interpretations of Islam. For some of them, Salafiya Islam is as good as Sufi Islam. Others do not have a sufficient knowledge base to sort out the moderates from the radicals, identify the retrograde fundamentalists, or recognize modernizers who want political Islam to dominate. This is wrong. Radical ideologies have to do more with politics and warfare than religion, and, in some extreme cases, should not enjoy the constitutional protections of freedom of religion or free speech. There is a difference between propagating a faith and disseminating hatred, violence, or murder. The latter is an abuse and exploitation of faith for political ends, and should be treated as such. For example, the racist Aryan Nation churches were prosecuted and bankrupted by American NGOs and the American government. One of the problems is that the American government allows radical Muslims who support terrorism to operate with impunity in the United States and around the world, and does very little to support moderate Muslims, especially in the conflict zones. To me, moderate Muslims are those who do not view the “greater jihad” either as a pillar of faith or as a predominant dimension thereof. A moderate is one who is searching for a dialogue and a compromise with people who adhere to other interpretations of the Qur’an, and with those who are not Muslim. Amoderate Sunni, for example, will not support terror attacks on Shi`ahs or Sufis, or on Christians, Jews, or Hindus. Moderate Muslims respect the right of individuals to disagree, to worship Allah the way they chose, or not to worship – and even not to believe. Amoderate Muslim is one who is willing to bring his or her brother or sister to faith by love and logic, not by mortal threats or force of arms. Amoderate Muslim decries suicide bombings and terrorist “operations,” and abhors those clerics who indoctrinate toward, bless, and support such atrocities. The list of moderate Muslims is too long to give all or even a part of it here. Shaykh Muhammad Hisham Kabbani (chairman of the Islamic Supreme Council of America) and Sheikh Abdul Hadi Palazzi (secretarygeneral of the Rome-based Italian Muslim Association) come to mind. Ayatollah Ali Sistani may be a moderate, but I need to read more of his teachings. As the Wahhabi attacks against the Shi`ah escalate, Shi`i clerics and leaders are beginning to speak up. Examples include Sheikh Agha Jafri, a Westchester-based Pakistani Shi`ah who heads an organization called the Society for Humanity and Islam in America, and Tashbih Sayyed, a California-based Pakistani who serves as president of the Council for Democracy and Tolerance. I admire the bravery of Amina Wadud, a female professor of Islamic studies at Virginia Commonwealth University who led a mixed-gender Friday Islamic prayer service, according to Mona Eltahawy’s op-ed piece in The Washington Post on Friday, March 18, 2005 (“A Prayer Toward Equality”). Another brave woman is the co-founder of the Progressive Muslim Union of America, Sarah Eltantawi. And the whole world is proud of the achievements of Judge Shirin Ebadi, the Iranian human rights lawyer who was awarded the Nobel peace prize in 2003. There is a problem with the first question, however. It contains several assumptions that are debatable, to say the least, if not outright false. First, it assumes that Tariq Ramadan is a “moderate.” Nevertheless, there is a near-consensus that Ramadan, while calling for ijtihad, is a supporter of the Egyptian Ikhwan al-Muslimin [the Muslim Brotherhood] and comes from that tradition [he is the grandson of its founder, Hasan al-Banna]. He also expressed support for Yusuf al-Qaradawi (and all he stands for) on a BBC TVprogram, and is viewed as an anti-Semite. He also rationalizes the murder of children, though apparently that does not preclude the European Social Forum from inviting him to be a member. He and Hasan al-Turabi, the founder of the Islamic state in Sudan, have exchanged compliments. There are numerous reports in the media, quoting intelligence sources and ex-terrorists, that Ramadan associates with the most radical circles, including terrorists. In its decision to ban Ramadan, the United States Department of Homeland Security was guided by a number of issues, some of them reported in the media and others classified. This is sufficient for me to believe that Ramadan may be a security risk who, in the post-9/11 environment, could reasonably be banned from entering the United States.1 Second, the raids on “American Muslim organizations” are, in fact, a part of law enforcement operations. Some of these steps have had to do with investigations of terrorist activities, such as the alleged Libyan conspiracy to assassinate Crown Prince Abdullah of Saudi Arabia. Others focused on American Islamist organizations that were funding the terrorist activities of groups on the State Department’s terrorism watch list, such as Hamas. To say that these criminal investigations are targeting moderate Islam is like saying that investigating pedophile priests undermines freedom of religion in the United States. Finally, American Muslims are hardly marginalized. They enjoy unencumbered religious life and support numerous non-governmental organizations that often take positions highly critical of domestic and foreign policy – something that is often not the case in their countries of origin. There is no job discrimination – some senior Bush Administration officials, such as Elias A. Zerhouni, head of the National Institutes of Health (NIH), are Muslims. American presidents have congratulated Muslims on religious holidays and often invite Muslim clergymen to important state functions, such as the funeral of former president Ronald Reagan.
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Cohen, Ariel. "Power or Ideology." American Journal of Islam and Society 22, no. 3 (July 1, 2005): 1–10. http://dx.doi.org/10.35632/ajis.v22i3.463.
Full textAbstract:
The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that undermine moderate Muslims? Perhaps there is a lack of clarity about who the moderate Muslims are. In your view, who are these moderate Muslims and what are their beliefs and politics?
AC: I would like to say from the outset that I am neither a Muslim nor a sociologist. Therefore, my remarks should be taken as those of an interested and sympathetic outsider. I do not believe at all that the American government “undermines” moderate Muslims. The problem is more complicated. Many American officials abhor engagement in religion or the politics of religion. They believe that the American Constitution separates religion and state and does not allow them to make distinctions when it comes to different interpretations of Islam. For some of them, Salafiya Islam is as good as Sufi Islam. Others do not have a sufficient knowledge base to sort out the moderates from the radicals, identify the retrograde fundamentalists, or recognize modernizers who want political Islam to dominate. This is wrong. Radical ideologies have to do more with politics and warfare than religion, and, in some extreme cases, should not enjoy the constitutional protections of freedom of religion or free speech. There is a difference between propagating a faith and disseminating hatred, violence, or murder. The latter is an abuse and exploitation of faith for political ends, and should be treated as such. For example, the racist Aryan Nation churches were prosecuted and bankrupted by American NGOs and the American government. One of the problems is that the American government allows radical Muslims who support terrorism to operate with impunity in the United States and around the world, and does very little to support moderate Muslims, especially in the conflict zones. To me, moderate Muslims are those who do not view the “greater jihad” either as a pillar of faith or as a predominant dimension thereof. A moderate is one who is searching for a dialogue and a compromise with people who adhere to other interpretations of the Qur’an, and with those who are not Muslim. Amoderate Sunni, for example, will not support terror attacks on Shi`ahs or Sufis, or on Christians, Jews, or Hindus. Moderate Muslims respect the right of individuals to disagree, to worship Allah the way they chose, or not to worship – and even not to believe. Amoderate Muslim is one who is willing to bring his or her brother or sister to faith by love and logic, not by mortal threats or force of arms. Amoderate Muslim decries suicide bombings and terrorist “operations,” and abhors those clerics who indoctrinate toward, bless, and support such atrocities. The list of moderate Muslims is too long to give all or even a part of it here. Shaykh Muhammad Hisham Kabbani (chairman of the Islamic Supreme Council of America) and Sheikh Abdul Hadi Palazzi (secretarygeneral of the Rome-based Italian Muslim Association) come to mind. Ayatollah Ali Sistani may be a moderate, but I need to read more of his teachings. As the Wahhabi attacks against the Shi`ah escalate, Shi`i clerics and leaders are beginning to speak up. Examples include Sheikh Agha Jafri, a Westchester-based Pakistani Shi`ah who heads an organization called the Society for Humanity and Islam in America, and Tashbih Sayyed, a California-based Pakistani who serves as president of the Council for Democracy and Tolerance. I admire the bravery of Amina Wadud, a female professor of Islamic studies at Virginia Commonwealth University who led a mixed-gender Friday Islamic prayer service, according to Mona Eltahawy’s op-ed piece in The Washington Post on Friday, March 18, 2005 (“A Prayer Toward Equality”). Another brave woman is the co-founder of the Progressive Muslim Union of America, Sarah Eltantawi. And the whole world is proud of the achievements of Judge Shirin Ebadi, the Iranian human rights lawyer who was awarded the Nobel peace prize in 2003. There is a problem with the first question, however. It contains several assumptions that are debatable, to say the least, if not outright false. First, it assumes that Tariq Ramadan is a “moderate.” Nevertheless, there is a near-consensus that Ramadan, while calling for ijtihad, is a supporter of the Egyptian Ikhwan al-Muslimin [the Muslim Brotherhood] and comes from that tradition [he is the grandson of its founder, Hasan al-Banna]. He also expressed support for Yusuf al-Qaradawi (and all he stands for) on a BBC TVprogram, and is viewed as an anti-Semite. He also rationalizes the murder of children, though apparently that does not preclude the European Social Forum from inviting him to be a member. He and Hasan al-Turabi, the founder of the Islamic state in Sudan, have exchanged compliments. There are numerous reports in the media, quoting intelligence sources and ex-terrorists, that Ramadan associates with the most radical circles, including terrorists. In its decision to ban Ramadan, the United States Department of Homeland Security was guided by a number of issues, some of them reported in the media and others classified. This is sufficient for me to believe that Ramadan may be a security risk who, in the post-9/11 environment, could reasonably be banned from entering the United States.1 Second, the raids on “American Muslim organizations” are, in fact, a part of law enforcement operations. Some of these steps have had to do with investigations of terrorist activities, such as the alleged Libyan conspiracy to assassinate Crown Prince Abdullah of Saudi Arabia. Others focused on American Islamist organizations that were funding the terrorist activities of groups on the State Department’s terrorism watch list, such as Hamas. To say that these criminal investigations are targeting moderate Islam is like saying that investigating pedophile priests undermines freedom of religion in the United States. Finally, American Muslims are hardly marginalized. They enjoy unencumbered religious life and support numerous non-governmental organizations that often take positions highly critical of domestic and foreign policy – something that is often not the case in their countries of origin. There is no job discrimination – some senior Bush Administration officials, such as Elias A. Zerhouni, head of the National Institutes of Health (NIH), are Muslims. American presidents have congratulated Muslims on religious holidays and often invite Muslim clergymen to important state functions, such as the funeral of former president Ronald Reagan.
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Pubblico, Maria Diletta. "The Emergence of the Osiris Cult in the Italian Peninsula and Its Main Features: A Reassessment." Religions 14, no. 4 (April 3, 2023): 484. http://dx.doi.org/10.3390/rel14040484.
Full textAbstract:
In the Roman period, the cult of Osiris, together with other Egyptian deities, reached the Italian peninsula through the sea trade. Here, his watery nature was especially stressed. Following ancient Egyptian beliefs, Osiris was identified with the yearly flooding of the Nile, which renewed nature and fertilized the fields, and was used in lustration rituals to bring the dead to life as well as to satiate the deceased’s thirst. Since Osiris was embodied in this vital fluid, he was perceived as a bearer of life. Far from aiming to collect all the evidence of the cult of Osiris found in the Italian peninsula, the goal of this work is to provide an overview of which forms of Osiris were mainly worshipped there, and what role he held in funerary contexts and beyond, through the analysis of some of the most relevant sources related to his cult and the examinations of the contexts in which he was worshipped.
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Wardana, Wahyu, Najamuddin Najamuddin, Amirullah Amirullah, and Patahuddin Patahuddin. "Perjuangan Hasan Al-Banna Mengembalikan Kejayaan Khilafah (1924-1949)." JURNAL PATTINGALLOANG 9, no. 2 (August 30, 2022): 203. http://dx.doi.org/10.26858/jp.v9i2.25165.
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Penelitian ini bertujuan untuk mengetahui latar belakang perjuangan Hasan Al-Banna, bentuk perjuangan Hasan Al-Bannna mengembalikan kejayaan khilafah hingga dampak dari perjuangan Hasan Al-Banna mengembalikan kejayaan Khilafah. Penelitian ini bersifat deskriptif analitik dengan menggunakan metode penelitian sejarah, yaitu heuristik, kritik sumber, interpretasi dan historiografi. Metode pengumpulan data dilakukan dengan cara melakukan penelitian pustaka melalui buku-buku atau literatur terkait dengan obyek yang diteliti atau dokumen pendukung seperti jurnal dan artikel. Hasil penelitian menunjukkan bahwa Hasan Al-Banna adalah tokoh Islam kontemporer yang mempunyai visi besar terhadap umat Islam khususnya di Mesir. Dimana, saat runtuhnya Khilafah Turki Usmani tanggal 3 Maret 1924 yang menyebabkan munculnya persoalan kaum muslimin mulai dari kolonialisme, konflik di Negara Dunia Ketiga, persoalan ekonomi, politik dan sosial budaya. Dalam kondisi Mesir inilah Hasan Al-Banna memulai pembaharuannya, melalui dakwah-dakwah yang dilakukakannya bersama organisasi yang didirikannya yaitu Ikhwanul Muslimin, organisasi yang didirikan sebagai wadah perjuangan Hasan al-Banna bersama sahabat-sahabatnya dalam melancarkan risalah dakwah. Dampak dari adanya kegigihan dan perjuangannya yang kemudian membuat organisasi ini menjelma sebagai kekuatan politik yang dikagumi di Mesir dan dunia Arab. Akhir dari penelitian, disimpulan bahwa Hasan Al-Banna melalui organisasi dakwah yang didirikannya dengan segala kegigihannya telah berjuang untuk menegakkan agama Islam. Hasan Al-Banna menghabiskan hidupnya hanya untuk berdakwah untuk memperjuangkan syariat Islam agar dapat Jaya kembali.Kata Kunci : Perjuangan, Hasan Al-Banna, Ikhwanul MusliminAbtract This study aims to determine the background of Hasan Al-Banna's struggle, the form of Hasan Al-Bannna's struggle to restore the glory of the Caliphate to the impact of Hasan Al-Banna's struggle to restore the glory of the Caliphate. This research is descriptive analytic using historical research methods, namely heuristics, source criticism, interpretation and historiography. The method of data collection is done by conducting library research through books or literature related to the object under study or supporting documents such as journals and articles. The results show that Hasan Al-Banna is a contemporary Islamic figure who has a great vision for Muslims, especially in Egypt. Where, when the collapse of the Ottoman Caliphate on March 3, 1924 which led to the emergence of problems for Muslims ranging from colonialism, conflicts in Third World Countries, economic, political and socio-cultural issues. It was in this Egyptian condition that Hasan Al-Banna began his renewal, through the da'wah he carried out with the organization he founded, namely the Muslim Brotherhood, an organization founded as a forum for Hasan al-Banna's struggle with his friends in launching a message of da'wah. It was the impact of his persistence and struggle that later made this organization transformed into a political force admired in Egypt and the Arab world. At the end of the study, it was concluded that Hasan Al-Banna through the da'wah organization he founded with all his tenacity had struggled to uphold the religion of Islam. Hasan Al-Banna spent his life just preaching to fight for Islamic law in order to get Jaya back.Keywords: Struggle, Hasan Al-Banna, Ikhwanul Muslimim
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Osborne, William R. "The Tree of Life in Ancient Egypt and the Book of Proverbs." Journal of Ancient Near Eastern Religions 14, no. 1 (May 27, 2014): 114–39. http://dx.doi.org/10.1163/15692124-12341259.
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Since the mid-twentieth century, scholars have highlighted the similarities between the book of Proverbs and wisdom texts from ancient Egypt, the most recognized being “The Instruction of Amenemope” (ca. 1100 bce). Consequently, some have asserted that this relationship points toward a likely Egyptian provenance and origin of biblical concepts like the Tree of Life in Proverbs 3:17–18; 11:30; 13:12; 15:4. Recognizing the undisputable contact with ancient Egypt, the present work argues through the method of comparative study that the Tree of Life in the book of Proverbs should not be interpreted with an ideological antecedent of a divine tree goddess in the New Kingdom period of ancient Egypt.
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Lesses, Rebecca. "Speaking with Angels: Jewish and Greco-Egyptian Revelatory Adjurations." Harvard Theological Review 89, no. 1 (January 1996): 41–60. http://dx.doi.org/10.1017/s0017816000031801.
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How do human beings receive answers to the most urgent questions they have of the powers of heaven? How do celestial beings provide guidance for perplexed humans? People living around the Mediterranean in the first few centuries CE devised many ways of seeking heavenly guidance; one of them was adjuration, in which they commanded gods, angels, or daemons to appear on earth and both reveal the mysteries of the universe to them and answer their questions about the problems of daily life. Similar techniques of adjuration occur in the Greco-Egyptian ritual texts usually referred to as the Greek magical papyri, the early Jewish mystical works known as the hekhalot literature, andSefer ha-Razim, a collection of adjurations in Hebrew, heavily influenced by both Greco-Egyptian ritual texts and the hekhalot tradition of hymnology. These adjurations assume that human beings, through their knowledge of the correct invocations and divine names, possess the power to persuade or force the gods or angels to fulfill their desires.
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Al Saadi, Tania. "The Living City of the Dead: Representation of Life in the Cemeteries in Two Egyptian Novels." Arabica 67, no. 1 (May 21, 2020): 82–116. http://dx.doi.org/10.1163/15700585-12341546.
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Abstract The City of the Dead is a large area on the periphery of Cairo where people live in house-like tombs. This study focuses on two Egyptian novels Šakāwā l-miṣrī l-faṣīḥ (1981-1985) by Yūsuf al-Qaʿīd and Madad (2014) by Maḥmūd al-Wirwārī, in which living in the cemeteries is portrayed as a paradoxical reality where life and death overlap. Limits between the two are blurred, and this creates a confusing situation where landmarks are lost and moral values are subverted. This situation echoes the characters’ personal dilemmas and the uncertain historical context in which they live. This article sheds light on the representation of life in the cemeteries and the concrete and symbolic function of this space. It also discusses this representation within the portrayal of peripheries and marginal spaces in contemporary Egyptian fiction, and explores the way the two novels—published several decades apart—use this ambivalent space to relate their respective historical realities.
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Sørensen, Jørgen Podemann. "Daily Life of the Egyptian Gods. Dimitri Meeks , Christine Favard-Meeks , G. M. Goshgarian." History of Religions 38, no. 4 (May 1999): 391–92. http://dx.doi.org/10.1086/463560.
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Trotter, Jonathan. "The Homeland and the Legitimation of the Diaspora: Egyptian Jewish Origin Stories in the Hellenistic and Roman Periods." Journal for the Study of the Pseudepigrapha 28, no. 2 (December 2018): 91–122. http://dx.doi.org/10.1177/0951820718823394.
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How diasporans tell the story of their origin in the homeland and how they came to their new home abroad is just as important as the historical context(s) in which the diaspora community was created. This study draws attention to one common strategy employed by Egyptian Jews in the Hellenistic and Roman periods (in the Letter of Aristeas, the writings of Philo of Alexandria, and 3 Maccabees) when remembering and (re)creating accounts of their origins in the diaspora in ways that legitimized life abroad: the use of diaspora-homeland connections and comparisons.
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Ford, Coleman M. "‘A Pure Dwelling Place for the Holy Spirit’: John Wesley’s Reception of the Homilies of Macarius." Expository Times 130, no. 4 (July 9, 2018): 157–66. http://dx.doi.org/10.1177/0014524618787342.
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The focus of this essay is on how, and to what extent, John Wesley’s doctrine of Christian perfection was influenced by his readings of the late fourth-century monastic preacher, Macarius Symeon. In this essay, I argue that Wesley focuses too narrowly upon Macarius’s language of Christian perfection to the neglect of his broader theological reflection. In doing so, Wesley sets out to paint upon a doctrinal canvas using fourth-century paint, yet neglects some of the necessary hues and tones. Wesley’s doctrine of Christian perfection evolved throughout his life, though his reliance upon Macarius is well noted in his writings. The difference, however, between the 18th-century revival preacher and the fourth century Egyptian monk is a greater recognition of earthly struggle and sin in this present life. While Macarius uses perfection language, his notion of the Christian life provided a much more grounded reality of sin and fallen human nature, contrary to Wesley’s rendering with his doctrinal formulation.
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Leyser, Conrad. "The Uses of the Desert in the Sixth-Century West." Church History and Religious Culture 86, no. 1 (2006): 113–34. http://dx.doi.org/10.1163/187124106778787060.
Full textAbstract:
AbstractThis essay surveys the cultural uses of the Egyptian desert in western ascetic culture across the fifth and sixth centuries. Challenging the commonly-held assumption that the desert was effectively suppressed by clerical hierarchies or monastic communities in the West, the essay argues that the institutions of the episcopacy and the monastery, the twin pillars of the medieval Church, in fact sought to lay their foundations squarely in the memory of the desert. The bishops selected for discussion are Caesarius of Arles, Fulgentius of Ruspe, and Gregory of Tours; the monastic communities are those described in the Life of the Jura Fathers and the Rule of Saint Benedict.