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1
Pitrotussaadah, Pitrotussaadah, Eva Fadhilah, and Faisal Zulfikar. "Islamic Law and Gender: a Misconception of Roles and Responsibilities in Parenting." De Jure: Jurnal Hukum dan Syar'iah 15, no. 2 (December 31, 2023): 331–42. http://dx.doi.org/10.18860/j-fsh.v15i2.23868.
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Parenting roles and responsibilities are often influenced by gender stereotypes that exist in society. There are different expectations and demands on the roles of men and women in parenting. For instance, women (mothers) are often considered primarily responsible for caring for and educating children, while men (fathers) are considered more as breadwinners and leaders of the family. Additionally, it is frequently questioned when a father bears a child while away from the child's mother. This study seeks to evaluate and examine the notion of roles and responsibilities in parenting from the perspective of gender equality and Islamic law, employing a library research method (descriptive analysis research) that involves objectively assessing and describing occurrences. According to the findings of the study, parenting plays a significant role in the personality development and formation of children. According to a gender perspective, both mothers and fathers have the same role in raising children. According to the perspective of Islamic law, parenting is based on religious teachings which provide guidelines on how to educate children in an Islamic way. Parents are expected to carry out parenting responsibilities by taking into account Islamic values, including respecting children's rights under religious teachings. Keywords: parenting; Islamic law; gender.
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Lomonosov, Aleksey V. "Vasily Rozanov and the Filosofov Family: Artistic Parallels and Political Passions." Observatory of Culture 18, no. 6 (December 21, 2021): 620–27. http://dx.doi.org/10.25281/2072-3156-2021-18-6-620-627.
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The article demonstrates the evolution of relations between V.V. Rozanov and D.V. Filosofov, on the basis of changes in their participation in the political life of Russia. The author shows the initiating role of D.V. Filosofov, as an editor, in the appearance of a number of V.V. Rozanov’s articles on aesthetic topics. Based on D.V. Filosofov’s letters, the article proves his admiration for the literary talent of V.V. Rozanov. At the same time, the critic was distinguished by his rejection of the political views advocated by the newspaper Novoye Vremya, with which V.V. Rozanov collaborated. The author notes that after the revolution of 1905, D.V. Filosofov repeatedly tried to convince V.V. Rozanov to join the active political opposition. The example of V.V. Rozanov’s assessment of D.V. Filosofov’s political role indicates a change in his own views on political events in Russia. A.P. Filosofova, D.V. Filosofov’s mother, following the interests of her son, switched to friendly relations with V.V. Rozanov and his wife V.D. Butyagina. Being a leader of the women’s social movement, A.P. Filosofova supported the Religious and Philosophical Meetings initiated by V.V. Rozanov and her son. She managed to draw V.V. Rozanov to the side of the women’s rights movement. The thinker had previously been skeptical about that trend. The image of the mother of the former admirer of his work, given in V.V. Rozanov’s articles, became one of the reasons for the rupture of relations between the writers. As a result, the memory of her as an embodied idea of innate vitalism served as the main motive for the thinker to reconcile with D.V. Filosofov at the end of his life.
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Hidayati, Hidayati, and Abdurrohim Abdurrohim. "Persepsi Tokoh Agama Pondok Pesantren Hidayatullah Balikpapan Tentang Anak Sah Menurut Pasal 99 Ayat 1 KHI." Ulumul Syar'i : Jurnal Ilmu-Ilmu Hukum dan Syariah 11, no. 1 (September 24, 2022): 1–18. http://dx.doi.org/10.52051/ulumulsyari.v11i1.166.
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This research is motivated by differences in the perception of religious leaders of the Hidayatullah Islamic boarding school in Balikpapan in responding to the provisions of legal children as regulated in Article 99 paragraph 1 of the KHI, considering whether or not a child is legal is a very important matter. The purpose of this study was to determine the perception of the religious leaders of the Hidayatullah Islamic Boarding School about the legitimate children contained in the article as well as a review of Islamic law. This type of research is a descriptive field research. In collecting data, the researcher used interview techniques with informants, namely religious leaders who were at the Hidayatullah Islamic boarding school in Balikpapan, then the data was analyzed by data reduction, data display, and data verification. In the article it seems as if it gives legal tolerance to children born in legal marriages, even though the distance between marriage and the birth of children does not reach the minimum age limit of the womb, so that while the baby in the womb is born when the mother is in a marriage that is legal child, then the child can be called a legitimate child as well. In conclusion, in Islam a legitimate child is a child born as a result of a relationship between a man and a woman in a legal marriage, a child can be assigned to his father at least 6 months after the marriage, this is not regulated in positive Indonesian law.
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Abubakar, B. G., A. A. Aliyu, M. O. Oche, M. D. Abdulaziz, A. Z. Ezenwoko, and Z. S. Babandi. "A Comparative Qualitative Survey of Male Involvement in Family Planning in Urban and Rural Communities of Sokoto State, Nigeria." Journal of Community Medicine and Primary Health Care 35, no. 1 (April 4, 2023): 50–60. http://dx.doi.org/10.4314/jcmphc.v35i1.5.
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Background: Nigeria's total fertility rate has remained high despite decades of family planning (FP) programmes. Studies have identified men as barriers to the use of contraceptives by women. The study aimed to explore and compare the knowledge of FP, perception of FP, male involvement (MI) in FP, barriers and facilitators to MI in FP among men in urban and rural communities of Sokoto State.
Methods: A comparative qualitative study was done among married men in urban and rural areas of Sokoto State in April 2019. Eight focus group discussions were conducted among 55 married men purposively selected and grouped based on educational status and age. Data were transcribed verbatim and content analysis on emerging themes was done.
Results: The participants said that FP is beneficial to the mother, the child and the father. Almost all the participants expressed unwillingness to use or allow their wives to use the permanent methods of FP. Almost all the participants in the urban and rural groups said that men should be involved in FP. Religion and ignorance were the most common barriers mentioned in the urban and rural groups. Increasing awareness of FP, religious leaders and traditional rulers championing the issue of FP and increase commitment by the government were the facilitating factors of MI in FP.
Conclusion: The participants said that FP is beneficial and that men should be involved in it. Sokoto State government should increase commitment to FP by carrying out state-wide campaigns and outreaches at regular intervals
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Yanti, Fitri, and Arnesih Arnesih. "The Meaning of Kenduri Death in the Terong Island of Batam City." Diakronika 19, no. 2 (November 5, 2019): 78. http://dx.doi.org/10.24036/diakronika/vol19-iss2/120.
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The purpose of this study is to explain the implementation of the tradition of death festivity on Terong Island, Batam City and explain more deeply the meaning contained in the tradition of death festivity. This type of research is descriptive qualitative. In this study data collection was carried out through direct observation to the object of research and to record a symptom and event related to the implementation and meaning of the tradition of death festivals, interviews directly and in depth (indepth interview) with religious leaders, community leaders, and the community as well documentation. Data analysis techniques using the Miles and Huberman model, namely data reduction, data display, and conclusion drawing / verification. The results of this study explain that the implementation of the festivity of death in Batam City Terong Island begins with the festivity of the first day, the third day (nige), the seventh day, the twentieth day, the fortieth day and the hundredth day. The festivity is also decorated with cash dishes from Terong Island which are believed by the community to have a special meaning. The meaning of feast on the first day is transferring the mortal realm to the original baqa and wadaq originating from the ground and returning to the ground. The meaning of the feast on the third day is to perfect the four things, namely, earth, wind, fire and water, luamah, anger, sufiah, mutmainnah. The meaning of the seventh day feast is to perfect the skin and nails of the body. The meaning of feasting on the fortieth day is to perfect the nature of his father and mother in the form of blood, flesh, marrow, stomach contents, nails, hair, bones, and muscles. While the meaning of the implementation of the hundredth day is the same as the meaning of the festivity on the fortieth day.
Keywords: meaning, tradition, festivity, death, Batam City, Terong Island.
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-, Busyro, and Zula Malindo. "THE PROHIBITION SUSTAINABILITY ON MARRYING A WOMAN OF THE SAME ETHNIC GROUP AS AN EX-WIVE IN MINANGKABAU’S TRADITION." INNOVATIO: Journal for Religious Innovation Studies 22, no. 2 (December 8, 2022): 171–84. http://dx.doi.org/10.30631/innovatio.v22i2.157.
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Marriage customs in Binjai, Pasaman Regency, differ from those in other areas. A man is not permitted to marry a woman of the same ethnicity as his ex-wife. According to Islamic law and Minangkabau customs, this prohibition on marriage limits a widower's opportunity to marry a woman of his choice. The aim of this paper is to investigate the origin and purpose of the marriage prohibition in Nagari Binjai, as well as the perspective of Islamic law on this provision. Traditional leaders (datuak), religious leaders, and the community provided the data for this study. Simultaneously, data was gathered via interviews, which were then analyzed using descriptive methods. According to the findings, the origin is the Nagari Binjai customary ancestors' agreement that a man who marries a woman of the same ethnicity as his ex-wife is treated as a relative or referred to as the same mother (samamak).
Abstak: Aturan adat untuk menikah di Binjai Kabupaten Pasaman memiliki perbedaan dengan daerah lainnya. Seorang laki-laki tidak boleh menikah dengan wanita yang sesuku dengan mantan istrinya. Dilihat dari ketentuan hukum Islam dan adat Minangkabau secara umum, larangan nikah ini sepertinya mempersempit kesempatan menikah bagi seorang duda dengan seorang wanita pilihannya. Tulisan ini bertujuan untuk mengetahui latarbelakang dan tujuan larangan perkawinan tersebut menurut adat di Nagari Binjai serta perspektif hukum Islam terhadap ketentuan itu. Penelitian ini merupakan penelitian kualitatif dengan sumber data berasal dari pemuka adat (datuak) dan tokoh agama serta masyarakat secara umum, sedangkan pengumpulan data dilakukan dengan wawancara, kemudian dianalisis menggunakan metode deskriptif. Hasil penelitian menunjukkan bahwa latarbelakang adanya larangan menikahi wanita sasuku dengan mantan isteri karena atas kesepakatan para leluhur adat Nagari Binjai menganggap bahwa seorang laki-laki yang melakukan pernikahan dengan wanita yang memiliki suku sama dengan mantan isterinya sudah seperti kerabat atau diistilahkan sudah samamak (satu mamak). Pernikahan mereka dikhawatirkan akan menimbulkan perselisihan dan dapat memutus hubungan silaturrahmi antar anggota suku. Menurut perspektif hukum Islam, larangan tersebut dikategorikan sebagai ‘urf shahih, karena tujuan yang hendak dicapai menghasilkan maslahah di kalangan masyarakat setempat, yaitu menjaga hubungan baik antar anggota suku.
Kata Kunci: larangan menikah; wanita sesuku; adat
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Alpion, Gëzim. "The Emergence of Mother Teresa as a Religious Visionary and the Initial Resistance to Her Charism/a: A Sociological and Public Theology Perspective." International Journal of Public Theology 8, no. 1 (February 4, 2014): 25–50. http://dx.doi.org/10.1163/15697320-12341328.
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AbstractThe article focuses on the emergence of Mother Teresa as a religious visionary and the hostile treatment she received at the Loreto order in the late 1940s. Mother Teresa’s early career as an ‘independent’ nun is a useful case study to look afresh at some traditional views on the revolutionary nature of charisma, the initial reception of the ‘natural’ and charismatic leader, mainly the ‘deviant type’, and the ‘proofs’ expected from and provided by the ‘bearer of charisma’ in modernity. This article contends that approaching Mother Teresa’s charism/a from a sociological and public theology perspective reveals both the potential and the need for interdisciplinary research to explore the publicness of religion and engage further the academy with the life, work and legacy of this twentieth century religious leader.
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Bogomolets, O. "ICONOGRAPHY: ON BAROQUE MENTALITY OF UKRAINIANS." Philosophical Horizons, no. 45 (October 22, 2021): 96–110. http://dx.doi.org/10.33989/2075-1443.2021.45.243038.
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Based upon the empirical background of professional and folk baroque icons represented in the Radomysl Castle Museum’s exhibitions, this article reveals the compositional, artistic and ideological characteristics of the Ukrainian baroque icon painting. The coincidence of its images and ideals with the national character and public aspirations of Ukrainians is also described. It is due to this that the Ukrainian baroque icon painting (both professional and folk) in the time of long statelessness and cultural decentralization became the main means of rendering collective reminiscences that are basic for the preservation of ethnic and cultural identity, and social ideals with them. The latter transformed over time into mental models that unconsciously determined the ideological and value priorities of Ukrainians. They, as evidenced by the compositional specification of the baroque icons presented in the Radomysl Castle Museum’s collection, were much influenced by the ideas of the world’s transformation and achieving the Kingdom of Heaven on earth through the ascetic activity of heroes, which was basic for the baroque worldview. For a man of the “Baroque era,” such heroes were not only Orthodox saints, but also religious and political figures. Moreover, it was assumed that they could even ignore the demands of Christian moralists for the sake of promoting the specific vital interests of the people. Their ascetic activity was considered one of the main prerequisites for the transformation of the world, the prototype of which was the Mother of God. For Ukrainians, she was not only a tireless patron for disadvantaged and suffering ones, but also a prototype of the selfless love that would rule the world (“the holy Ukrainian land”), as the result of its transformation. The sincere hope of Ukrainians for the protection of saints, combined with an unshakable faith in the divine “omnipresence” and the fullness of the whole world with God’s wisdom led to the establishment of ontological optimism in the Ukrainian consciousness. This means the belief in the ultimate overcoming of all life obstacles without personal efforts. Ideas and mental models formed and transmitted by Ukrainian baroque icon painting, due to the spiritual leaders of the 19th century’s national revival (with the absolute primacy of Taras Shevchenko and his both literature and art heritage) acquired secular features. They continued to determine the way of thinking and behavior of Ukrainians. Even today, they sincerely believe that the renewal of the world and the formation of new and just order does not require any personal effort and is to be achieved by the forces of some heroes they would call.
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Korp, Maureen. "Before Mother Earth: The Amerindian earth mound." Studies in Religion/Sciences Religieuses 19, no. 1 (March 1990): 17–25. http://dx.doi.org/10.1177/000842989001900102.
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Lyimo, Elizabeth J., Maria Msangi, Anna J. Zangira, Rose V. Msaki, Aika Lekey, Magreth Rwenyagira, Ramadhan Mwiru, et al. "Healthcare-seeking behaviours among mother’s having under-five children with severe wasting in Dodoma and Mbeya regions of Tanzania-A qualitative study." PLOS Global Public Health 4, no. 1 (January 8, 2024): e0001943. http://dx.doi.org/10.1371/journal.pgph.0001943.
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Maternal healthcare-seeking behaviour affects the health and well-being of under-five children. Drawing from the concepts of the health belief model, this study seeks to understand the determinants of health-seeking behaviours among mothers or caregivers of under-five-year-old children having severe wasting in Tanzania. A qualitative study employing the ethnography method conducted 32 semi-structured and narrative interviews with healthcare workers, community health workers, traditional healers, religious and village leaders, and mothers or caregivers of children who had acute malnutrition. The analysis of transcripts was done by qualitative content analysis. Further, the thematic analysis was carried out by assigning data into relevant codes to generate categories based on study objectives. Severe wasting among under-five-year-old children was not observed as a serious disease by the majority of mothers or caregivers. The study established that the health systems parameters such as the availability of the community health workers or healthcare providers and the availability of medicines and supplies to the health facility impact on mothers’ or caregivers’ healthcare-seeking behaviours. The findings also show that long distances to the health facility, behavioural parameters such as lack of awareness, negative perception of the management of severe wasting at the health facility, superstitious beliefs, women’s workload, household food insecurity, and gender issues have a significant role in seeking healthcare. The results reaffirm how a programme on integrated management of severe wasting in Tanzania should encompass sociocultural factors that negatively influence mothers or caregivers of children with acute malnutrition. The programme should focus on engaging community structures including traditional healers, religious and village leaders to address prevailing local beliefs and sociocultural factors.
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Taylor, Bron. "On Mother Earth." Journal for the Study of Religion, Nature and Culture 18, no. 2 (March 13, 2024): 155–61. http://dx.doi.org/10.1558/jsrnc.28090.
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Tafjord, Bjørn Ola. "Reinterpreting Mother Earth." Journal for the Study of Religion, Nature and Culture 18, no. 2 (March 13, 2024): 193–203. http://dx.doi.org/10.1558/jsrnc.24346.
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Stiles Maneck, Susan. "Táhirih: A Religious Paradigm of Womanhood." Journal of Baha’i Studies 2, no. 2 (1989): 39–54. http://dx.doi.org/10.31581/jbs-2.2.4(1989).
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Every religion has had its paradigm of the “ideal” woman. In Hinduism this has been Sita, the perfect wife who remains faithful to her husband at all costs. In Christianity the most eminent woman is the Virgin Mary, symbol of motherhood. Islam has Fátimih, Muhammad’s daughter, who figures in the role model of mother, wife, and daughter together. Táhirih, the archetypal paradigm of womanhood in the Bahá'í Faith, presents a startling contrast to the former models. She is remembered by Bahá’ís not as the typical wife, mother, and daughter but as the courageous, eloquent, and assertive religious innovator whose actions severed the early Bábís from Islam completely. This paper will first examine the biographical details of Táhirih’s life, focusing on her years as a Bábí leader from 1844 to her execution in 1852. Then it will explore Táhirih’s meaning as a paradigm to writers in the Middle East and in the West, both to Bahá'ís and non-Bahá'ís. But most especially it will look at the meaning Táhirih has for Bahá'ís in their perceptions of what a woman ought to be.
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Swain, Tony. "The Earth Mother from Northern Waters." History of Religions 30, no. 3 (February 1991): 223–60. http://dx.doi.org/10.1086/463227.
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Gill, Sam. "What is Mother Earth?" Journal for the Study of Religion, Nature and Culture 18, no. 2 (March 13, 2024): 162–88. http://dx.doi.org/10.1558/jsrnc.19924.
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A rich appreciation of Mother Earth—in the entwined contexts of Native American, Australian Aboriginal, Western intellectual, and contemporary ecological movements—is accomplished in this paper using new perspectives and strategies: Mother Earth as name, meme, and conspiracy. This approach is developed and illustrated to offer insight into the dynamics of identity formation of individual cultures, amalgams of cultures, academic approaches, and ecological movements that span the globe, always occurring in the context of threatening, yet creative, encounters. Projecting beyond the Mother Earth example, the paper proposes a vision of the academic study of cultures and religions that focuses on gesture and repetition demonstrating that conditions of coherence, in the presence of the constant threat of incoherence, may be more valuable than discerning meaning.
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Swain, Tony. "The Mother Earth Conspiracy: An Australian Episode." Numen 38, no. 1 (June 1991): 3. http://dx.doi.org/10.2307/3270002.
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Swain, Tony. "The Mother Earth Conspiracy: an Australian Episode1." Numen 38, no. 1 (1991): 3–26. http://dx.doi.org/10.1163/156852791x00024.
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AbstractIt has become almost a truism in Religious Studies that not only is the belief in a Mother Earth universal but also that this is amongst the most ancient and primordial of all human religious conceptions. Olof Pettersson has criticized the validity of this assumption as a comparative category, whilst Sam Gill has demonstrated the problem in applying the paradigm to Native American traditions. This article extends their re-examination of Mother Earth, taking the particularly revealing case of the Australian Aborigines. It is shown that those academics advocating an Aboriginal Mother Earth have clearly taken this leap beyond the ethnographic evidence with a Classical image in mind, and with either theological or ecologist agendas influencing their thinking. It is further revealed that this scholarly construct has, in only the last decade or so, been internalised and accepted by Aboriginal people themselves. Far from being an ancient belief, it is argued that Mother Earth is a mythic being who has arisen out of a colonial context and who has been co-created by White Australians, academics and Aborigines. Her contours in fact only take shape against a colonial background, for she is a symbolic manifestation of an "otherness" against which Westerners have defined themselves: the autochthonous and female deity of indigenous people against the allegedly world-defiling patriarchy of Western ideology.
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Jenkins, Willis. "The Mysterious Silence of Mother Earth inLaudato Si'." Journal of Religious Ethics 46, no. 3 (September 2018): 441–62. http://dx.doi.org/10.1111/jore.12226.
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Glazier, Stephen D., and Roland Littlewood. "Pathology and Identity: The Work of Mother Earth in Trinidad." Journal for the Scientific Study of Religion 33, no. 3 (September 1994): 295. http://dx.doi.org/10.2307/1386703.
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Kraft, Siv Ellen. "Spiritual Activism. Saving Mother Earth in Sápmi." Religions 11, no. 7 (July 9, 2020): 342. http://dx.doi.org/10.3390/rel11070342.
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Arctic Shaman Circle was founded in Oslo in November 2018. This article discusses what the Circle’s founding document refers to as “spiritual activism”, and how this was translated into action over the year that followed. I will follow one case in particular, which concerns plans for a power plant at the base of the mountain Aahkansnjurhtjie in the South Sámi area. Aahkansnjurhtjie is a sacred Sámi mountain, the shamans claim, and should be protected accordingly. My focus is on the learning processes that have emerged as the shamans have explored and argued the case, locally and nationally. I examine the negotiations that have happened along the way, in a political climate that has so far been hostile to religious arguments of any sorts, and in this example, involves a group that is contested among the Sámi. Finally, I look at the role of “indigeneity” in regard to claims, performances and responses to these particular concerns, as these have played out in different parts of the Sámi geography.
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Shen, Yeh-Ying. "A Woman’s History: A Lifetime of Practising Yiguandao—The Senior Leader of the Subdivision Baoguang Chongzheng." Religions 14, no. 7 (June 28, 2023): 849. http://dx.doi.org/10.3390/rel14070849.
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This paper examines a female Yiguandao (一貫道) leader’s lifelong history of practising the faith: Huang Shih-Yen (黃世妍, 1940–), the Elder (qianren 前人) of the subdivision Baoguang Chongzheng (寶光崇正). The journey begins with her conversion to Yiguandao and devotion to its religious practices, followed by her assuming leadership of a subdivision and expanding overseas proselytising missions. Female leaders are not uncommon in modern and contemporary Yiguandao; however, Huang presents a different image from that of conventional female leadership in popular Chinese religions. First, unlike most female leaders who refuse marriage, Huang is a wife and mother; she has shouldered both sacred and secular duties. Second, when she gained leadership, her husband, who was also an Elder of Baoguang Chongzheng, followed and assisted her in managing the temple affairs. Third, she was personally and actively involved in missionary outreach rather than being a spiritual mentor. The materials used to investigate Huang’s life history were predominantly oral history and my own participant observations. This paper illustrates that women’s contributions to religious practices may be on par with their male counterparts, but their stories have been overlooked.
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Arif, Muthahhir, Mansyur Ramli, Abdul Rahman Mus, and Andi Bunyamin. "THE IMPLEMENTATION OF AUTOCRATIC AND CHARISMATIC LEADERSHIP MODEL AT ISLAMIC HIGHER EDUCATION IN AN ISLAMIC BOARDING SCHOOL ENVIRONMENT (STUDY AT STAI DDI MANGKOSO)." Jurnal Diskursus Islam 9, no. 3 (November 12, 2021): 402. http://dx.doi.org/10.24252/jdi.v9i3.24761.
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Leadership in the pesantren environment has an interesting dynamic. This environmental base is generally religious with leadership that is patronized by religious leaders such as kyai, then stereotypes are built in people's understanding that the kyai is the sole leader in a pesantren, or it is common for every pesantren to be cared for and led by a kyai who makes the position of this leader the single colour of leadership. in the pesantren environment. This research is interactive qualitative research with descriptive quantitative analysis. Data retrieval used questionnaires, historical data that already exists. This study used data collection techniques using observation, questionnaire, interview, and documentation techniques. The validity of the research data was checked by using triangulation. The results show that the autocratic leadership model sees the organization as a mechanical tool and all decisions are in the hands of the leader, while the charismatic leadership model can include believing the truth from the leader, accepting what the leader says without asking, carrying out tasks based on the awareness and direction of the leader, encouraging employees in achieving the mission of the institution, encouraging employees to improve performance.
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Tolley, Kevin L. "The Earth as “Mother of Men” in Latter-Day Saint Theology." Religions 12, no. 11 (November 18, 2021): 1016. http://dx.doi.org/10.3390/rel12111016.
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Following the completion of work on the Book of Mormon, Joseph Smith began his work on expanding the Bible’s scope. Unlike many of his contemporary Bible thinkers who were also working on translations of the Bible, Smith expanded the text in unique ways, breathing life into archaic and mysterious figures and developing themes far beyond the Biblical scope. Within the first year of the Church of Jesus Christ, Smith introduced significant information concerning a vision of the pseudepigraphical character of Enoch and additional information concerning the creation narrative. These additions give insight into Smith’s understanding of his theology and his views on the environment. These additional writings connect environmental care and social injustice. The unique theological implication is that the treatment of the marginalized and downtrodden is closely related to the environment.
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Flores, Nichole M. "“Our Sister, Mother Earth”: Solidarity and Familial Ecology in Laudato Si’." Journal of Religious Ethics 46, no. 3 (September 2018): 463–78. http://dx.doi.org/10.1111/jore.12227.
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Hamzah, Hussain. "The Image of the Mother in the Poetry of Mahmoud Darwish." Holy Land Studies 8, no. 2 (November 2009): 159–94. http://dx.doi.org/10.3366/e1474947509000535.
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In Arab culture the mother comes closer than any other image to representing womanly perfection. The word ‘mother’ has no negative connotations in that culture, in contradistinction to ‘woman’. A woman who attains the status of mother thus obtains a kind of legitimacy in the male-oriented societies of the Middle East. Palestinian national poet Mahmoud Darwish describes the relationship he had with his mother in childhood as equivocal. He thought that his mother hated him; however, when he was arrested for the first time in Israel, at the age of sixteen, he came to feel that he was her favourite son. As a result of this relationship in childhood Darwish in his poetry gave expression to his lost childhood happiness and used it to compensate for the historical and political circumstances which encompassed him at every stage of his poetic career. The image of the mother in Darwish's poetry can be divided into five parts: his actual mother, the communal mother, mother earth, mother as cultural identity, and mother as poem.
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Glass, Matthew. "Mother Earth, Cultural Authenticity, and Canadian Law." Journal for the Study of Religion, Nature and Culture 18, no. 2 (March 13, 2024): 217–29. http://dx.doi.org/10.1558/jsrnc.23942.
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Ahearne-Kroll, Stephen P. "Jesus’s Death as Communal Resurrection in Mark Dornford-May’s 2006 Film Son of Man." Religions 13, no. 7 (July 8, 2022): 635. http://dx.doi.org/10.3390/rel13070635.
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Instead of trying to recreate the ancient life of Jesus, Mark Dornford-May’s film Son of Man depicts many famous scenes from the gospels, reworked to tell the story of Jesus in the fictitious “Kingdom of Judea, Afrika” with the concerns of local and global poverty, violence, and imperialism. Jesus’s life turns when he directly challenges the Judean leadership, and his arrest, torture, and death reinterpret the dynamics of power from first century imperial Rome in brilliantly analogous fashion both for a localized South African setting and for global settings that struggle under violently repressive governments. Jesus’s death stands as the focal point of communal resurrection, inspiring Mary to challenge the oppression perpetrated by those in power. Jesus’s death serves to express the complexities of international injustice in South Africa and other countries in Africa and around the world, to embolden and unite an oppressed community, and to shine a light on a mother as the leader of this resurrected community.
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Moshina, E. A. "Gender and Theomorphic Signs of the "Earth-Mother" Mythologeme in Russian Linguistic Culture." Bulletin of Kemerovo State University 22, no. 1 (March 31, 2020): 251–57. http://dx.doi.org/10.21603/2078-8975-2020-22-1-251-257.
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The research featured the "Earth-Mother" mythologeme within the "Earth" macroconcept structure. Earth-Mother is a well-known mythologeme widely distributed in different cultures. The present study was based on the National Corpus of the Russian Language and employed descriptive and conceptual analyses. The mythologeme proved to be embodied in the language as a whole set of metaphors that implement codes of Russian linguistic culture. They include vital, somatic, anthropomorphic, and theomorphic metaphors. The linguistic concept of Earth appeared to have the following cognitive signs: mother; caring parent; bestowal / benefactor; wet-nurse; parent; wife; mistress; lady; goddess. The theomorphism of the Earth concept was proved by its status as "the wife of God" expressed by the language formula "Mother-Wet-Earth". This name reflects the beliefs of the ancient Mokosh cult. The gender and theomorphic characteristics of the Earth-Mother overlap. As a result, the demiurgic act of creation is described by the metaphor of birth. After the adoption of Christianity, the name of the Virgin Mary began to be used instead of the name of the Mother-Wet-Earth. Moreover, the function of birth as an act of creativity was found to be preserved in the language consciousness of the Russian people. The research identified several clusters of images of the Earth-mother in the modern Russian language culture that can be classified as folklore, mythological, religious, and linguacultural.
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Gill, Sam. "Comments on Responses to ‘What is Mother Earth?’." Journal for the Study of Religion, Nature and Culture 18, no. 2 (March 13, 2024): 237–53. http://dx.doi.org/10.1558/jsrnc.27454.
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Syahriyati, Laili ‘Izza. "LEGISLASI ANAK BIOLOGIS." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 15, no. 2 (January 18, 2020): 269–95. http://dx.doi.org/10.24239/rsy.v15i2.486.
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Natural child only have a nasab from his mother. Constitutional Court No.46/PUU- VIII/2010 add a child outside of marriage also connected to the biological father in civil. This provision aims to provide fair legal protection and certainty about child born. But, Indonesian Religious Leader (MUI) provide fatwa No 11/2012 about the position of the natural child and the treatment of it. This research will discuss about Hadith study is related to biological child legislation and legal content in it. The type of research is yuridis-normative. This research analizes law phenomena with nash, hadits and opinion of fiqh scholars about that. The Research result is HR.Abu Daud- 2266, HR.Bukhari ke-6319, HR.Bukhari- 4903 talk about natural child has nasab to the mother only. Next, HR.Bukhari ke-1271 about a child is always born with fitrah and can’t accept guilt of his parents. Jumhur scholars besides Hanafiyyah agreed about natural child has nasab with mother’s. But, Hanafiyyah is explain natural child have conecting nasab with biological father because his father and profeble.
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Zulkarnain, Ahmad. "Nilai-Nilai Moderasi Beragama Dalam Perspektif Filsafat Manusia Ali Syariati." An-Nawa: Jurnal Studi Islam 5, no. 2 (December 30, 2023): 210–27. http://dx.doi.org/10.37758/annawa.v5i2.770.
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This article departs from the phenomenon of religious intolerance in Indonesia which is increasingly alarming. In Indonesia alone, it was recorded that since 2022 there have been 175 violations of religious freedom with 333 actions. this data tends to increase from the previous year's figures, which were 171 events with 218 actions. The purpose of this research is to provide a new perspective on religious moderation through Ali Syariati's human philosophy, and to provide an understanding of how to understand religion and the values of tolerance contained therein. The approach in this research is descriptive qualitative with literature review method or literature study. The data collection method used in this research is through a review of relevant literature from various sources that are in accordance with the research topic. The results of this study are first, humans were created on this earth as a caliph or leader in which a leader must have an attitude of tolerance and willingness to accept differences. From the attitude of a tolerant leader, it can then be categorized as values in religious moderation. Second, insan as a moderate human characteristic because it always proceeds towards perfection or goodness. Meanwhile, basyar is categorized as an intolerant human being because it always leads to ugliness and disgrace
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Tarasyuk, Tetyana, and Anastasiya Kosyk. "Семантика регулятива мати в посланнях Андрея Шептицького." Studia Ucrainica Varsoviensia, no. 9 (December 17, 2021): 53–65. http://dx.doi.org/10.31338/2299-7237suv.9.4.
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The article highlights the issue of the lexical regulative maty semantics in the epistles of the Ukrainian Greek Catholic Church Metropolitan Andrei Sheptytsky. Since the case study material is the religious style texts, the lexeme under consideration, in addition to its basic meaning of „woman, in relation to the child she gave birth to”, expands its semantics with the meaning of „church, in relation to its believers” with its concretization through the adjective lexemes native, genuine. The frequency actualization of the regulative maty (mother) has been revealed in the names of the religious discourse Mother of God, God’s Mother, Mother of Christ, Holy Mother, Blessed Mother, used to denote the motherhood of the Virgin Mary in relation to Jesus Christ, and in the nomens the Mother of us all, the Mother of Heaven, used for the explication of her motherhood significance to all the faithful on the Earth. The secular meaning of the lexical regulative mother is determined by the style of woman’s behavior as a Christian and indicated, primarily, by the attributes of pious, Christian, native mother (a family status in relation to children). The Metropolitan’s idiostyle illustrates the use of the studied regulative in a clear family hierarchy, for example father and mother; father, mother, brother, sister, wife, husband; mother and a child, including a generalized collective image of all women, whose primary mission is the birth and upbringing of children.
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Isaacson, Atara. "NORMA – A MULTI FACETED PERSONA." ERAS | European Review of Artistic Studies 3, no. 4 (December 30, 2012): 1–39. http://dx.doi.org/10.37334/eras.v3i4.154.
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This essay offers a detailed account of Bellini’s Norma, focusing specifically on the title character. It describes the different facets of Norma: a priestess leader, a daughter, a mother, a friend and a woman scorned by her lover. It discusses the irony in Norma's status, showing that in each of the five facets that constitute her personality there are two opposing states: the noble- authoritative state versus the fragile-wounded state. All Norma's arias are analyzed with a special emphasis on how Bellini fit the different arias and ensembles to match Norma’s complex character and how Bellini’s music constructs Norma’s dramatic persona.
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Imania, Imania, and Moh Rifa'i. "Peran Ibu Asuh dalam Mengimplementasikan Budaya Berbahasa Inggris di Lembaga Pengembangan Bahasa Asing Nurul Jadid." PALAPA 7, no. 1 (May 21, 2019): 50–65. http://dx.doi.org/10.36088/palapa.v7i1.183.
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The purpose of this paper is to find out how the Foster Mother owns the role to assist and become a leader to cultivate English in the Foreign Language Development Institution, so that the English-language culture of students can take part in this era by preaching religious knowledge in English. With its role, Foster Mother as a determinant of success of institutional students run with management functions which include: Planning, organizing, movement, control and evaluation. As well as foster mothers also play with their role, such as using a democratic style, providing motivation and giving awards to students so that students can carry out an English-language culture within the Foreign Language Development Institution. And in the English-speaking environment Nurul Jadid Islamic Boarding School has the characteristic which always be use English for about 24 hours in a day, conducting intensive studies, and speaking English with Islamic values. This research use desciptive qualitative approach. Data collection conducted by researchers is interview techniques. The object of research is the English-language culture which in this case is the leadership role of the Guardian Asuh.
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Aini, Qurratul. "THE CONCEPT OF THE IDEAL LEADER IN NAJIB KAILANI'S NOVEL AN-NIDĀUL KHĀLID: MICHAEL RIFFATERRE'S SEMIOTIC ANALYSIS." Jurnal CMES 14, no. 2 (December 8, 2021): 166. http://dx.doi.org/10.20961/cmes.14.2.53409.
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<p>A leader is someone who is elected by the community for the common good. The concept of a leader includes not only those who hold positions in the government system, but also religious leaders.. This study aims to describe the ideal leader in Najib Kailani's <em>An-Nida@ul Kha@lid</em> novel by using Michael Riffaterre's semiotics as an analytical tool. The method used in this research is descriptive qualitative analysis by describing the data in accordance with what it is then followed by analysis. The data collection technique is using listening and note-taking techniques. The results of this study state that the concept of an ideal leader must comply with three things, namely: 1) The leader must be wise making decisions, 2) the leader must defend the interests and unite the people, and 3) the leader must accommodate the aspirations of the people. While, the matrix in the text is the concept of an ideal leader who has a model of nurturing and embracing the community, and a variant in the form of a text related to ideal leadership. The potential hypogram found in the text is the same as the matrix, namely the concept of an ideal leader, while the actual hypogram, departs from the true story experienced by the author, where he grew and developed along with the outbreak of World War II, then in 1958-19865 went in and out of prison, and In 1982, the novel An-Nidaul Khalid was published.</p><p> </p><p><strong>Keywords</strong>: Ideal Leader Concept, Semiotic, Riffaterre, Novel, Najib Kailani<em></em></p><p><em> </em></p>
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Abukaeva, Lubov Alekseevna. "Representation of the Concept Jumo "God" in Mari Folk Songs." Ethnic Culture, no. 1 (1) (December 26, 2019): 40–44. http://dx.doi.org/10.31483/r-64071.
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The article is devoted to the analysis of the religious views of Mari, which are reflected in such genres of folklore as guest and wedding songs. The purpose of the article is to identify ways and means of representing the concept of humo «god» in Mari folk songs. Research methods: continuous sampling, comparative method, component analysis. Results, discussion. The following characters of the Mari pantheon are represented in the songs: the Bright God, the predecessor, the mother of God, the mother of the earth, the mother of wealth, the angel, the daughter of God, the prophet, the daughter of the prophet, the son of the prophet, and the bridegroom prophet. Conclusion. The content of folk songs also presents some stories from mythology, fragments of religious rites and the foundations of the creed of the Mari traditional religion.
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Galán, José M. "Bullfight Scenes in Ancient Egyptian Tombs." Journal of Egyptian Archaeology 80, no. 1 (December 1994): 81–96. http://dx.doi.org/10.1177/030751339408000107.
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Fights between two bulls began to be represented on the walls of local chiefs' tombs in the Sixth Dynasty and lasted until the reign of Thutmosis III, in the Eighteenth Dynasty. The scene has been regarded as one of ‘daily life’. However, its symbolic character is suggested by its context and by contemporary religious-funerary texts, and this explains its incorporation into the tomb iconographic repertoire. The deceased is identified with a bull, leader of its herd, when he is forced to defend his status as regional social leader (on earth), which is questioned by the challenge of another leader. The deceased, by overcoming his opponent, is enabled to claim his right to maintain his leadership in the Netherworld. This symbolism of the bullfight was also mobilized in literature and in royal inscriptions.
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Wilson, Joseph A. P. "‘Mother Earth’ is an Ancient Meme in the Global North." Journal for the Study of Religion, Nature and Culture 18, no. 2 (March 13, 2024): 204–16. http://dx.doi.org/10.1558/jsrnc.27462.
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المخزومي, صادق شاكر. "Managing religious and social diversity in the civilization of Mecca." Kufa Journal of Arts 1, no. 31 (April 9, 2017): 411–92. http://dx.doi.org/10.36317/kaj/2017/v1.i31.6173.
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Mecca was endowed by God as the first house of worship, and the poles of his messages were deposited in it, namely Abraham and Muhammad - peace be upon them both, so Abraham prayed for it in monotheism with guidance, security and provision, and Muhammad completed the values religion in it, and completed the honorable morals of nations, so it was the city of God, and the sanctuary of prayer, so it made the people benefit It fell to it, and they brought their beliefs, cultures, and languages, and it became the mother of villages and the assembly of the sects, of those who believed, those who were Jews, the Sabians, the Christians, the Magians, and those who associated with polytheism, and coexistence was their religion.
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Reijnen, Anne Marie. "The Web of Life: A Critique of Nature, Wilderness, Gaia and the «Common Household»." Religions 15, no. 1 (January 3, 2024): 63. http://dx.doi.org/10.3390/rel15010063.
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A two-word summary of the following article might be «Words matter». It matters whether we conceive of the non-built world as nature, as «wilderness», as Gaia/Mother Earth, or as «our common home». We analyze the emergence of each of these four notions. Nature, by far the most multi-layered of the words, has a complex history rooted in the Greek word phusis. Nature is problematic because of its opposites: supernatural; nurture, culture and civilization. Nature seems to require dualism. Wilderness started out as something terrifying (the realm of the wild beasts), later acquiring a specific American understanding of an area conserved for recreation, of nature partially preserved, all desirable goals inspired by John Muir. In the Scriptures, wilderness becomes filled by promise. Gaia is short for the Gaia hypothesis of Earth as a living, self-regulating organism. It was coined by James Lovelock and Lynn Margulis and discussed critically by Bruno Latour. Compared with the view of the Earth as dead matter, «Gaia» is conducive to respect for all living beings. When it is coupled with Mother Earth, the concept becomes problematic from a feminist point of view. The common home or household stem from the teachings of Pope Francis. Although Laudato si’ is rightly viewed as a prophetic text regarding ecology and spirituality, «common home» implies a domestication of all that lives in a worldview that remains anthropocentric (homes are artefacts). A better concept is the «web of life» of which humankind is a part, but not the master. It is such a decentering that may herald hope for the Earth.
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Logie, Andrew Miles. "Salvation Through Womanhood: The Doctrine of Woman Leadership and Portrayal of Ko P'allye as the Great Mother in Chŭngsando." Korean Studies 48, no. 1 (2024): 250–83. http://dx.doi.org/10.1353/ks.2024.a931003.
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Abstract: The South Korean religion of Chŭngsando places pronounced emphasis on women by teaching that their emancipation is a precondition for surviving an apocalyptic transition, whereafter gender inequities will end. It further highlights the role of historical personage and mother, Ko P'allye (1880–1935), in the early history of the Chŭngsan movement as having been an active subject and the religious successor to male founder, Chŭngsan Kang Ilsun (1871–1909). This doctrine, and Chŭngsando's scriptual portrayal of Ko are explicitly challenging to traditional and contemporary patriarchy, yet it is Chŭngsando's current male leader, An Kyŏngjŏn, who has elevated these elements to a greater degree than any other sect. This article examines representations of womanhood and motherhood within Chŭngsando's current scripture through a close reading of the gendered aspects of the doctrine and portrayal of Ko P'allye. While addressing the textual history, it approaches the scripture as a cultural text for which the most recent version offers the richest elaboration. It analogizes to popular culture to interpret a core characteristic of the text: interplay of the mundane (historical reality) and the extraordinary (religious content). It meanwhile historicizes the tensions with structural patriarchy by situating the Chŭngsan religion as a subaltern salvationist movement. I argue the doctrine and portrayal are neither invention nor contradictory to the movement but trace to two historical forces: emancipatory discourse(s) of women, and Ko's own lived reality as a subaltern.
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Samsonova, I. V., A. A. Mikhailov, and M. Yu Alekseeva. "THE CULT OF THE MOTHER OF GOD IN RUSSIA AND THE TRANSFORMATION OF ORTHODOX ICONOGRAPHY." Arts education and science 1, no. 4 (2021): 67–73. http://dx.doi.org/10.36871/hon.202104008.
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Byzantine iconography is the primary basis for the formation and development of the Russian tradition of depicting the Akathist to the Holy Virgin. The Akathistic iconography, becoming the visual culmination of Mariological Christianity, embraced the entire sum of symbolic meanings of the image of the Virgin and, due to the special veneration of Our Lady in Russia, received a special meaning in Russian culture. Despite all the perfection of the iconographic types developed in Byzantium, the Theotokos image in iconography could not remain unchanged. The iconography of the Virgin is quite comparable to a similar phenomenon in church poetry, where in the Akathistos, so widespread in Russia, a different combination of epithets and comparisons creates each time a unique verbal image of the Virgin. The Akathist to Our Lady became widespread in Russia in the first half of the XIVth — early XVth centuries. From the functional aspect of "motherhood" a transformation of the perspective "spiritual motherhood in relation to believers" is drawn, since the icons show Our Lady in the role of "the real mother of every believer", "the mother of everything earthly on earth." The transformation of the functional aspect "place in the hierarchy system" determines the angle "leader of the heavenly army" — the Mother of God is shown by the intercessor of the Moscow Kingdom.
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Anwar, Ahmad. "Tipe Kepemimpinan Profetik Konsep dan Implementasinya dalam Kepemimpinan di Perpustakaan." Pustakaloka 9, no. 1 (July 25, 2017): 69. http://dx.doi.org/10.21154/pustakaloka.v9i1.920.
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The study of Ideal leadership concept currently still becomes an interesting topic. From Islamic perspective, the nature of human being who descended to earth is to be a leader. Furthermore, during the leadership history, Prophet Muhammad is named as an ideal leader due to his success of gaining many followers in the religious proselytizing. The leadership model that is conducted by the prophet is known as prophetic leadership. During his time of being a prophetic leader, he is also included in the situational leadership theory, in which the theory is the combination of authoritarian, laissez faire, and democratic leadership. This kind of leadership model is very suitable to be applied in anywhere. In this study, the writer explains about situational leadership that has been applied by Prophet Muhammad in a micro organization called library. This study is significance as an alternative leadership model that can be applied by the head of library
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Atwood, Craig. "The Mother of God's People: The Adoration of the Holy Spirit in the Eighteenth-Century Brüdergemeine." Church History 68, no. 4 (December 1999): 886–909. http://dx.doi.org/10.2307/3170208.
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“Lord God, now we praise you, you worthy Holy Spirit! The church in unity honors you, the mother of Christendom. All the angels and the host of heaven and whoever serves the honor of the Son; also the cherubim and seraphim, sing with a clear voice: ‘Divine majesty, who proceeds from the Father, who praises the Son as the creator and points to his suffering.’ … Daily O Mother! whoever knows you and the Savior glorifies you because you bring the gospel to all the world.” These lines are from the Te Matrem, a prayer to the Holy Spirit that for nearly thirty years was a regular part of worship for a German Protestant group known as the Brüdergemeine. The Brüdergemeine, commonly called the Moravian Church today, was an international religious community that developed an elaborate and creative liturgical life for its carefully regulated communities. The Brethren's intense devotion to the suffering of Christ is the most famous aspect of their worship, but in the mid-eighteenth century their leader, Nikolaus Ludwig von Zinzendorf, actively encouraged the Brüdergemeine to worship the Holy Spirit as the mother of the church. Surprisingly, though, this aspect of Zinzendorf's theology has been largely overlooked or downplayed by historians and theologians in the past two hundred years. When it has been discussed, it has been dismissed as a brief aberration or experiment that was discarded after the so-called Sifting Time (Sichtungzeit.) The Sifting Time was a period of liturgical and social excess in the community, the details of which remain quite obscure. The Brethren used the word Sichtungzeit to refer to a time when the community was in danger of becoming a fanatical sect. Dates for the Sifting Time range from a high of 1736–52 to a low of 1746–49, but the most common dating is 1743–50. This article will show that the use of maternal imagery for the Holy Spirit was not a tangential or quixotic aspect of Zinzendorf's theology, but thrived for more than thirty years and was, in Zinzendorf's words, “an extremely important and essential point … and all our Gemeine and praxis hangs on this point.”
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Kunze, Bonnelyn Young. "Religious Authority and Social Status in Seventeenth-Century England: The Friendship of Margaret Fell, George Fox, and William Penn." Church History 57, no. 2 (June 1988): 170–86. http://dx.doi.org/10.2307/3167184.
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The names of George Fox, William Penn, and Margaret Fell occupy a premier place among the leaders of seventeenth-century English Quakerism. George Fox, Quaker tradition has claimed, was the prophetic and preeminent first-generation leader from 1652 until his death in 1691. William Penn's chief claim to historical fame was his founding of the Quaker colony of Pennsylvania, as well as his prolific writings in defense of Quakerism and religious toleration in England. Margaret Fell, who married Fox in 1669, has been epitomized most frequently as the “Mother of Quakerism,” a hagiographic title that leaves her role imprecisely defined. Margaret Fell's position was a powerful one in the organization of nascent Quakerism. She came under Fox's influence while Judge Fell, her first husband, was still living. At first a novitiate under Fox's spiritual guidance, she soon became an apt apologist and grass-roots organizer who equaled and in most cases exceeded other leaders in edifying, guiding, and sustaining the Quaker cause. Although Fell, Fox, and Penn were long-term friends despite a wide age difference, Fell's real-life role in this triumvirate of early Quaker leadership largely has been lost in the obscurity and myth of Quaker beginnings.
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Friesen, Courtney J. P. "Birthing the Children of God: Echoes of Theogony in Romans 8.19–23." New Testament Studies 63, no. 2 (March 6, 2017): 246–60. http://dx.doi.org/10.1017/s0028688516000400.
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In depicting an apocalyptic expectation of the revelation of God's children (Rom 8.19–23), Paul personifies ‘creation’: awaiting the revelation of these children, she ‘groans and suffers pains of childbirth’. While Paul's vision is framed with scriptural allusions, Greek and Roman images of Earth Mother also provide a relevant juxtaposition. This study recovers such a context by surveying sources ranging from Hesiod's Gaia to the Roman Terra Mater. Philo provides an especially relevant comparative model, as he relates biblical cosmology to Greek mythological sources and asserts that earth's role as mother is also attested in Genesis. In light of these comparisons, fresh insights emerge: maternal creation gives birth to a new divine era, yet for Paul this remains a future hope rather than a past (mythological) or present (political) occurrence.
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Bakht, Natasha, and Lynda Collins. "“The Earth is Our Mother”: Freedom of Religion and the Preservation of Indigenous Sacred Sites in Canada." McGill Law Journal 62, no. 3 (January 5, 2018): 777–812. http://dx.doi.org/10.7202/1042774ar.
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For centuries, the Canadian state engaged in systematic religious persecution of Indigenous peoples through legal prohibitions, coercive residential schooling, and the dispossession and destruction of sacred sites. Though the Canadian government has abandoned the criminalization of Indigenous religious practices and is beginning to come to grips with the devastating legacy of residential schools, it continues to permit the destruction and desecration of Indigenous sacred sites. Sacred sites play a crucial role in most Indigenous cosmologies and communities; they are as necessary to Indigenous religions as human-made places of worship are to other religious traditions. The ongoing case of Ktunaxa Nation v. British Columbia (Forests, Lands and Natural Resource Operations) represents the first opportunity for the Supreme Court of Canada to consider whether the destruction of an Indigenous sacred site constitutes a violation of freedom of religion under subsection 2(a) of the Canadian Charter of Rights and Freedoms. Building on the ground-breaking work of John Borrows and Sarah Morales, we will argue that Indigenous spiritual traditions have a home in this provision and merit a level of protection equal to that enjoyed by other faith groups in Canada. In general, subsection 2(a) will be infringed by non-trivial state (or state-sponsored) interference with an Indigenous sacred site. Moreover, the approval of commercial or industrial development on an Indigenous sacred site without consent and compensation will generally be unjustifiable under section 1 of the Charter. Recognition of these principles would signal respect for the equal religious citizenship of Indigenous Canadians.
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Pitale Puradkar, Rina A. "Saint Jnaneshwar: A Spiritual Leader of Varkari Sampradaya (Sect) of Maharashtra; a Retrospection." dianoesis 15 (June 23, 2024): 93–102. http://dx.doi.org/10.12681/dia.38174.
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Throughout human history, spiritual masters have come to this world to awaken within us the light of divinity with the help of their teaching they taught us that God is present in all creations and guide us to realize this. We too can be the bearers of this spiritual light, which we can share with this world by practicing it. Saint Jnaneshwar being spiritual leader (1275-1296) was the greatest mystic saint poet and philosophers of India (Maharashtra) during medieval era. He was born in Maharashtra in the thirteenth century. During this period in Maharashtra very few people were acquainted with the knowledge of Sanskrit in society. As a result of it the majority of the common masses were denied the wealth of ancient Hindu scriptures and religious knowledge. He rose as a very bright star on the horizon of Maharashtra as the authority of scriptural, spiritual knowledge and he rebelled out against the strict norms set up by the Brahmins by using the local language Marathi as his vehicle for preaching. The name Jnaneshwar means ‘Lord of knowledge’ (Jnaniyacha Raja). He is also called as ‘Mauli’ means ‘mother’. Jnaneshwar is said to have laid the foundation of the Bhakti movement ‘Varkari Sampradaya’ in Maharashtra which was later on taken to its peak by Tukaram and other saints. This paper tries to explore the intellectual and spiritual legacy and teachings of Saint Jnaneshwar for the establishment of bhakti marga for the wellbeing of common man and path to attain moksha.
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Reid, Lucy. "Women and the Sacred Earth: Hindu and Christian Ecofeminist Perspectives." Worldviews: Global Religions, Culture, and Ecology 11, no. 3 (2007): 305–23. http://dx.doi.org/10.1163/156853507x230573.
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AbstractWomen's voices within the Christian and Hindu traditions contain theoretical and practical resources for dealing with issues of ecological concern. Hinduism's teachings about Mother Earth and newly crafted eco-feminist theories in Christianity provide a philosophical context for regarding the earth as sacred. The Chipko movement, organized and implemented by local women, prevented the commercial harvesting of lumber and its consequent habitat destruction in India's Uttaranchal Province. In North America, members of Christian women's religious orders have converted many of their properties to organic gardening and teaching centers, and into wildlife sanctuaries. Both movements are providing models for ecological sustainability.
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Harrod, Howard L. "Mother Earth: An American Story. Sam D. GillNative American Religious Action: A Performance Approach to Religion. Sam Gill." Journal of Religion 68, no. 4 (October 1988): 625–26. http://dx.doi.org/10.1086/487970.
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