Academic literature on the topic 'Marsden: 440207 Religion and Society'

The Indonesian people had been colonized by the Dutch for 360 years. During that time, many things were done by the Dutch towards Indonesia. The policies issued by the Dutch were much influenced by the advice given by their political advisors. Political advisers (Orientalists) who are quite well known are Stanford Thomas Raffles, William Masrden, and Cristian Snouck Hurgronje. These three political advisors gave accurate advice to the Dutch government in order to influence patterns of social life in Indonesian society. In the field of religion, especially Islam, Thomas S. Raffles and Marsden argue that the teachings of Islam do not give the slightest color to Indonesian culture. Indonesian culture is purely dug out of local customs. Yet in reality, it is the teachings of Islam that characterize the lives of Indonesian people. In the political field, the Dutch were able to conquer the Aceh region on the advice of Snouck Hurgronje who had previously mastered the ins and outs of the Aceh region. In the area of ​​customary law, Snouck with his receptie theory says that indigenous peoples basically only apply customary law; Islamic law can only apply if the norms of Islamic law have been accepted by the community as Adat law. The receptie-Snouck theory, after independence, can be broken by indigenous jurists by proposing their own theories, namely; first, the receptie exit theory by Hazairin. Second, the theory of receptio a contrario by H. Sayuti Thalib, and Third, the theory of existence by H. Ichtijanto SA.

In early 1981, the 73rd General Assembly of the State of Arkansas in regular session passed Senate Bill 482 without debate. Governor Frank White, immediately signed the bill, admitting that he hadn't read it, and it became state law as Act 590, the “Balanced Treatment for Creation-Science and Evolution-Science Act.” A suit on behalf of 23 plaintiffs was filed by the American Civil Liberties Union (ACLU) on May 27, 1981, and a trial before Federal Judge William Overton was scheduled for October and then postponed until December, 1981. The trial began on December 7, 1981, and it received national attention. The ACLU called well-known expert witnesses in both religion (Bruce Vawter, George Marsden, and Langdon Gilkey) and science (Francisco Ayala, G. Brent Dalrymple, Stephen Jay Gould, and Carl Sagan). The state's witnesses were creationists associated with the Geoscience Research Institute, Loma Linda University, California (Harold Coffin, Ariel Roth), and the Creation Research Society, Ann Arbor, Michigan (Wayne Friar, Margaret Helder, Donald Chittick, Robert Gentry). Its “star” witness, at least in the eyes of the press, was Chandra Wickramasinghe, University College of Wales. The trial did not involve any of the high profile creationists, such as Henry Morris or Duane Gish, from the Institute for Creation Research (ICR) in San Diego, even though it was disclosed that Wendall R. Bird, an attorney associated with (ICR), had written the act. Both sides called local educators. Judge Overton issued his ruling and an injunction permanently prohibiting enforcement of Act 590 on January 5, 1982. The state did not appeal his ruling.

القرآن الكريم والقراءة الحداثية دراسة تحليلية نقدية لإشكالية النص عند محمد أركون، الحسن العباقي، دمشق: صفحات للدراسات والنشر، 2009م، 320 صفحة. أزمة الحضارة العربية المترددة، أبو يعرب المرزوقي، الدوحة: الدار العربية للعلوم ناشرون، مركز الجزيرة للدراسات، 2009م، 71 صفحة. العولمة وأزمة الليبرالية الجديدة - الكتاب الثاني، محمد عابد الجابري، بيروت: الشبكة العربية للأبحاث والنشر، 2009م، 392 صفحة. أزمة القيم من مأزق الأخلاقيات إلى جماليات الوجود، جمال مفرج، بيروت: الدار العربية للعلوم ناشرون، 2009م، 95 صفحة. التعليم وأزمة الهوية الثقافية، محمد عبد الرؤوف عطية، القاهرة: مؤسسة طيبة للنشر والتوزيع، 2009م، 334 صفحة. Media, Religion and Conflict, By Lee Marsden, and Heather Savigny, London: Ashgate Publishing; Har/Ele edition (October 30, 2009), 184 pages. Muslims and Media Images: News versus Views, By Ather Farouqui, Oxford University Press, New York: USA (October 11, 2009), 368 Arab News and Conflict: A Multidisciplinary Discourse Study (Discourse Approaches to Politics, Society and Culture),By Samia Bazzi, John Benjamins Pub Co (October 15, 2009), 240 pages. Terror Post 9/11 and the Media (Global Crises and the Media), By David L. Altheide, Peter Lang Publishing; First printing edition (July 15, 2009), 232 pages. Al-Ghazali, Averroes and the Interpretation of the Qur'an: Common Sense and Philosophy in Islam (Culture and Civilization in the Middle East), By Avital Wohlman, Routledge; 1 edition (December 25, 2009), 130 pages. Al- Ghazali's Philosophical Theology, By Frank Griffel, New York: Oxford University Press, USA (May 28, 2009), 424 pages. The Qur'an in Its Time (So as Middle East Issues), By Werner Daum, Al Saqi (September 24, 2009), 224 pages. The East-West dichotomy, By Thorsten Pattberg, New York: LoD Press, (August 18, 2009), 276 pages. Understanding Muslim Identity: Rethinking Fundamentalism, By Gabriele Marranci, Palgrave Macmillan; 1 edition (February 17, 2009), 242 pages. God's Continent: Christianity, Islam, and Europe's Religious Crisis (The Future of Christianity), By Philip Jenkins, Oxford University Press, USA; Reprint edition (April 6, 2009), 352 pages. Was Jesus a Muslim?: Questioning Categories in the Study of Religion, By Robert F. Shedinger, Fortress Press (May 1, 2009), 192 pages. A Deadly Misunderstanding: A Congressman's Quest to Bridge the Muslim-Christian Divide, By Mark D. Siljander, HarperOne; 1 edition, (October 7, 2008), 272 pages. للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF في اعلى يمين الصفحة.

Marsden, Carolyn. Starfields. Sommerville, MA.: Candlewick Press, 2011. Print. This book makes me sad, not for the content, but for the unrealized potential. The central premise, parallel stories of a modern-day girl in rural Mexico and an ancient Mayan boy-priest, is an interesting one. However, there are several problems with the execution of this work. When writers fictionalize the culture, religion and history of a group of people, they have a duty to know that group well enough to speak for them. In addition to thinking carefully about ethical issues that surround cultural appropriation and telling stories that are not theirs to tell, writers must respect their subjects by representing the depth and complexity of their world. California writer Marsden states in her notes that she “gathered information from the photographs and accounts of those who’ve spent time among the contemporary Mayans.” She also indicates that she has “spent time in Mexico and Belize and … also called upon [her] own personal experience of Mayan culture”. However, many passages read as though they are descriptions of photographs. The presentation of the people and their relationships also lacks depth. The crisis in this story is the rather clichéd building of a road to the remote village, which is causing environmental damage and threatening traditional ways of life. It seems absurd, in a land-based society, that a young girl is the only person who could notice that there is an environmental crisis going on. Further she only knows this because a new friend, Alicia, visiting from the city with a research team, points it out to her. Rosalba is too frightened to speak to the elders until an ancestral boy-priest tells her in a dream to weave images of dead corn fields into her work. This causes the elders to recognize that there is something wrong with her and then, she has the courage and opportunity to alert them to the crisis. One expects less reality of the story of the boy-priest, because it must, of course, be imaginary. However, when Rosalba thinks that he has made physical contact with her, and he confirms this in his story line, the plot unexpectedly moves temporarily out of modern day reality into fantasy. There are undeveloped themes throughout the book. For example Rosalba’s parents were Zapatista revolutionaries, but we learn very little about them. We just know that they would fight for their land. The title, “Starfields”, refers to the night sky, which both the boy-priest and Rosalba can see. The starfields are important in Mayan mythology and religion, however, the theme is not developed. These, combined with the presence of a number of Mayan and Spanish words, which have to be looked up in a glossary and the parallel stories, which do not intersect until close to the end of the book, make for a choppy, disconnected and frustrating read. While sophisticated young adult readers may make their way through it, it would not be a first choice for libraries with limited budgets.Recommended with reservations: 2 out of 4 starsReviewer: Sandy CampbellSandy is a Health Sciences Librarian at the University of Alberta, who has written hundreds of book reviews across many disciplines. Sandy thinks that sharing books with children is one of the greatest gifts anyone can give.

Intrigued by a striking resemblance between certain behaviour, characteristics and preoccupations in characters from French literary texts, on the one hand, and in modern-day anorexics on the other, we have undertaken a study of representations of abnegation. In reading female ascetic piety, particularly in an extreme and sterile form known as “scrupulosity,” as it is seen in Madame Gervaisais, by the Goncourt Brothers, and in the representation of adolescence in L’Histoire de ma vie, by George Sand, I aim to explore similarities and differences between these two “conditions.” Next, certain texts by Zola, Vincent van Gogh and Simone de Beauvoir allow me to study a wide range of responses to the same questions as those which motivate anorexia nervosa and scrupulosity: questions of balance between the spiritual and the material, of perfectionism, of excessive obedience, of refusal of pleasure, and of a capacity for self-destruction. Paradoxically, all the “characters” studied here (including those “characters” created by means of autobiography or letter writing) are represented as possessing tendencies which define these two “conditions,” tendencies which are capable of leading either to extraordinary fulfilment, an unheard of creativity, or to self-destruction motivated by a desire for perfect virtue. Reading these texts in the light of anorexia nervosa allows new insights into them, in turn offering a new perspective on anorexia nervosa, suggesting its long involvement in the cultural history of Europe.
RESUME S'anéantir ou s'épanouir : avatars d'ascétisme anorexique dans la littérature française du XIXe au XXIe siècle Intriguée par une ressemblance frappante entre quantité de comportements, caractéristiques et préoccupations chez, d'une part, des personnages des textes littéraires français du XIXe siècle, et d'autre part chez les anorexiques modernes, nous avons entrepris d'examiner des représentations de l'abnégation. En lisant la piété féminine ascétique, surtout dans une forme stérile et extrême nommée « scrupule », telle qu'elle est montrée dans Madame Gervaisais, des frères Goncourt, et dans la représentation de l'adolescence dans L'Histoire de ma vie, de George Sand, je me donne pour but l'exploration des similarités et différences entre ces deux « conditions ». Ensuite, certains textes de Zola, de Vincent van Gogh, et de Simone de Beauvoir me permettent de scruter une variété de réponses aux mêmes questions qui motivent l'anorexie mentale et le scrupule : questions d'équilibre entre le spirituel et le matériel, de perfectionnisme, d'obéissance excessive, de refus du plaisir, et de capacité à s'anéantir. Paradoxalement, tous les « personnages » étudiés ici (y compris les « personnages » créés à travers l'autobiographie ou l'art épistolaire) sont représentés comme possédant des tendances qui définissent ces deux « conditions », tendances qui peuvent mener soit à un épanouissement extraordinaire, une créativité inouïe, soit à l’anéantissement de soi motivé par un désir de vertu parfaite. Lire ces textes en rapport avec l'anorexie mentale, c'est les considérer sous un jour nouveau, ce qui offre à son tour une nouvelle optique sur l'anorexie mentale, suggérant son imbrication de longue date dans l'histoire culturelle de l'Europe.