Journal articles on the topic 'Transformative religious process'
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Pransiska, Toni. "PENDIDIKAN ISLAM TRANSFORMATIF SYEIKH NAWAWI AL-BANTANI: UPAYA MEWUJUDKAN GENERASI RELIGIUS-SAINTIFIK." Jurnal Ilmiah Didaktika 18, no. 2 (July 16, 2018): 172. http://dx.doi.org/10.22373/jid.v18i2.3241.
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This article tries to explore the new paradigms of Islamic education. Islamic education transformative on Syekh Nawawi’s perspektive can be an alternative solution to the problems of the state and education in particular. In fact, Islamic educational transformative is the accumulation of the process of transfer of knowledge, transfer of values, transfer of methodology and transformation. Integration of religion sciences (‘ulumuddin) and natural sciences or humanities sciences is a priority in Islamic education transformative. There is no dichotomy and scientific specialization. Ultimately, through this transformative Islamic education can produce output which has a religious personality and competence of science as well. The expectation is the realization of the scientific-religious generation. Become a religionist-scientific and a saintists-religionist.
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Brancatelli, Robert. "Jungian Analytical Method as a Process for Transformative Catechesis." Horizons 35, no. 1 (2008): 72–93. http://dx.doi.org/10.1017/s0360966900004989.
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This paper elaborates a theory of catechesis that is concerned with the psychological transformation of adult Christians. It offers a definition of this new type of catechesis as well as a comparison with experiential catechesis. It then presents a process for transformative catechesis based on the analytical method of Jungian depth psychology. This process includes anamnesis, interpretation, discernment, and ritual commitment, with the ultimate aim of helping adults identify and experience the paschal mystery in their own lives. It begins by examining the suitability of Jungian psychology for a catechetical process, presents the actual process, and then explores the theological implications of Jungian-based catechesis for those working in ministry.
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Pieterse, Hendrik J. C. "A Theological Theory of Communicative Actions." Religion and Theology 5, no. 2 (1998): 176–94. http://dx.doi.org/10.1163/157430198x00048.
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AbstractSouth African society is engaged in an intensive process of transformation and change. This transformation is an extremely complex and difficult process in the light of the enormous social and economic problems of the South African population. In this unique context practical theology is practised as an academic theological discipline with a view on the role of religious praxis in the transformation process. The South African approach to practical theology has the following characteristics. It is a critical, contextual theology of a liberational, transformative nature that works with a communicative theory of action based in a critical hermeneutical framework. It takes the concrete practical situation seriously and is therefore empirically oriented.
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Sholihin, Anwar. "Key factor keberhasilan transfer of knowledge Pendidikan Agama Islam dalam perspektif keterbukaan Informasi." Progressa: Journal of Islamic Religious Instruction 3, no. 1 (August 14, 2019): 129–36. http://dx.doi.org/10.32616/pgr.v3.1.172.129-136.
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The education process can be formulated as a process of humanization, meaning that it develops a sense of humanity that has a sense of moral and religious values, which takes place both in the personal, family, community and national, present and future environment. From the results of the discussion concluded: 1) The presence of self-understanding of critical, dialogical and transformative education is the key to facilitating the emergence of a balanced and mature Islamic sense in the modern world. 2) so that the learning process of Islamic education is truly transformative, each theological reflection incorporates an empirical dimension with critical involvement to facilitate a smart and meaningful perspective. 3) to assess the validity of information on the internet, special competencies are needed, which have not been taught in formal education. the development of new skills to build a 'digital learning' framework is an important part of the process of re-establishing a transformative educational culture. 4) Transformative learning is not just transforming knowledge or information to students, but more important is the transformation of mindset, thought patterns and methodology. In this way students will process science or information that is obtained critically, reflective, and openly not only to look for the right, but the most correct.
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Hartelius, Glenn. "Participatory Transpersonalism: Transformative Relational Process, Not the Structure of Ultimate Reality." International Journal of Transpersonal Studies 35, no. 1 (January 1, 2016): iii—ix. http://dx.doi.org/10.24972/ijts.2016.35.1.iii.
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Mshana, Rogate R. "The AGAPE Process: A Challenge for Transformative Mission and Ecumenism in the 21st Century." International Review of Mission 97, no. 386-387 (July 10, 2008): 220–32. http://dx.doi.org/10.1111/j.1758-6631.2008.tb00641.x.
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Pettipiece, Timothy. "From Cybele to Christ: Christianity and the transformation of late Roman religious culture." Studies in Religion/Sciences Religieuses 37, no. 1 (March 2008): 41–61. http://dx.doi.org/10.1177/000842980803700103.
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In light of the current appetite for early Christianity in popular discourse, this paper examines the rise of Christianity within the transformative context of late-Roman religious culture. Rather than viewing Christianity as an isolated and unique catalyst for religious change, this paper reminds readers that early Christianity was in fact part of a much broader process that saw a steady increase in the influence of eastern religious cultures throughout the later Empire.
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Smith, Andrea. "Evangelicals and Abolitionist Methodologies." Religions 13, no. 9 (August 31, 2022): 811. http://dx.doi.org/10.3390/rel13090811.
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The development of the primarily women-of-color-led movement for transformative justice has also shed light on the fact that abolition requires not just the transformation of social relations and place, but the transformations of subjectivity itself. This movement recognizes that violence is not just enacted against oppressed communities but is enacted with them, and hence the line between those who harm and those who face harm is often illusory. The movement for transformative justice—for accountability without disposability—calls on us to create different systems of relationality, which, in turn, transform who we think we are as people. Essentially, we are required to embark on an uncharted journey that will result in the creation of new selves we would not now recognize. Abolition can be seen as a process and a methodology rather than a presumed destination. To identify abolitionist methodologies, it can be helpful to look at unexpected places rather than presume that some spaces and peoples are necessarily more abolitionist than others. Consequently, this essay will look at abolitionism in an unexpected place, Christian evangelicalism.
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Banks, James A. "Failed Citizenship and Transformative Civic Education." Educational Researcher 46, no. 7 (August 15, 2017): 366–77. http://dx.doi.org/10.3102/0013189x17726741.
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Global migration, the quest by diverse groups for equality, and the rise of populist nationalism have complicated the development of citizenship and citizenship education in nations around the world. Many racial, ethnic, cultural, linguistic, and religious groups are denied structural inclusion into their nation-state. Consequently, they do not fully internalize the values and symbols of the nation-state, develop a strong identity with it, or acquire political efficacy. They focus primarily on particularistic group needs and goals rather than the overarching goals of the nation-state. I conceptualize this process as failed citizenship and present a typology that details failed, recognized, participatory, and transformative citizenship. I describe the role of the schools in reducing failed citizenship and helping marginalized groups become efficacious and participatory citizens in multicultural nation-states.
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Wainwright, Elaine M. "Images, Words and Stories: Exploring their Transformative Power in Reading Biblical Texts Ecologically." Biblical Interpretation 20, no. 3 (2012): 280–304. http://dx.doi.org/10.1163/156851512x651096.
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AbstractThis essay is theoretical rather than interpretive in that I seek to develop a process or processes for reading biblical texts ecologically. I identify initially a significant epistemic shift that Lorraine Code calls ecological thinking as the context in which ecological reading takes place. I emphasize that reading ecologically is a process rather than a fixed approach, drawing imagery and language from Earth's processes that are characterized by reciprocity and multi-dimensionality. As a critical process, ecological reading will be characterized by suspicion and reconfiguration in their reciprocity. They will inform the range of reading procedures that uncover the inner texture and intertexture of the text. Having borrowed these two aspects of textual reading from Vernon Robbins” socio-rhetorical approach and nuanced them in relation to an ecological reading which recognizes the centrality of “habitat,” I propose a more significant development of Robbins' approach in that I replace his “social and cultural texture” with what I call “ecological texture,” suggesting that “inter-con/textuality” is a way of naming the various tools and procedures that will facilitate a reading of this ecological texture of the biblical text. I name my ecological reading process eco-rhetorical and conclude by noting that it cannot remain text-bound but must be integrated into the praxis of ecocitizenship.
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Harrison, Victoria S., and Rhett Gayle. "Self-transformation and Spiritual Exemplars." European Journal for Philosophy of Religion 12, no. 4 (December 30, 2020): 9. http://dx.doi.org/10.24204/ejpr.v12i4.3520.
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This paper focuses on the process of self-transformation through which a person comes to embody the ideal of her religion’s vision of the divine, as far as that ideal is expressible in a human life. The paper is concerned with the self as the subject of religious commitments, traits, religious aspirations and religiously inspired ideals. The self-transformative journey that people are invited to undertake poses a number of philosophical and practical difficulties; the paper explores some of these difficulties, concentrating on those that arise in connection with the notion of potential future selves. This paper suggests that imaginative reflection upon exemplary individuals provides one way through these difficulties, for these individuals can show us what it looks like when someone achieves, or draws close to, the ideal.
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Nasser, Nevine. "Beyond the Veil of Form: Developing a Transformative Approach toward Islamic Sacred Architecture through Designing a Contemporary Sufi Centre." Religions 13, no. 3 (February 23, 2022): 190. http://dx.doi.org/10.3390/rel13030190.
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By examining the relationship between sacred space and spiritual experience through practice-as-research, a methodology for reclaiming the wisdom embodied by transformative examples of classic Islamic sacred architecture in the design of a contemporary Sufi Centre in London, UK, is developed. The metaphysical and ontological roots of universal design principles and practices are explored in order to transcend mimetic processes and notions of typology, location, time, style and scale in the creation of context-sensitive meanings and manifestations. An ontological hermeneutic approach was followed that utilises mixed methods underpinned by direct engagement, collaboration and a willingness to examine personal transcendent experiences and spiritual practices. By conducting practice, the effects of prioritising unseen dimensions (bātin), which enfold visible dimensions (zāhir), on understanding and designing Islamic sacred space are examined. The role of the imaginal realm, the imagination (khayāl), the spiritual heart (qalb) and spiritual inter-pretation (ta’wīl) are explored. Through a contemplative process, forms are perceived as conduits between the physical and spiritual realms and space as a symbol of presence (wujūd). Seen and unseen (zāhir wa bātin) converge into one continuum, potentiating an experience of Oneness (Tawhīd). A transformative approach to practice emerges that integrates a designers’ creative and spiritual practices, cultivates the capacity for transformation and helps to mitigate some of the challenges faced when designing sacred spaces in conventional settings today.
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Jonker, Louis. "CROSSING BOUNDARIES. THE TRANSFORMATIVE POTENTIAL OF INTERCULTURAL BIBLE READING IN SECULAR / POST-SECULAR CONTEXTS." Scriptura 120, no. 1 (2021): 1–13. http://dx.doi.org/10.7833/120-1-1982.
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Intercultural biblical hermeneutics is a fairly recent development in biblical scholarship in general. It emphasises that biblical interpretation almost always takes place in contexts where an array of cultural values and beliefs determine the outcome of the interpretative process. Although this branch of biblical hermeneutics emerged from the need to reflect theoretically on how Christians from different socio-cultural and socio-economic contexts engage the biblical texts, and one another on account of those texts, this approach may also be widened to include the interpretation of the Bible in non-Christian contexts (including the contexts of other religions and secular contexts) or even to engage in discourse on the interpretation of authoritative texts of different traditions (such as the Qur’an in Islam, in addition to the Tenakh of Judaism, and the Old and New Testament of Christianity). In research on intercultural biblical hermeneutics, it has been noticed that intercultural interpretation holds enormous transformative potential. My paper will examine how this could be of use in engagements between religious, secular and post-secular contexts.
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Fellows, Philip. "Discipleship in Three Dimensions: A Critical Examination of John Wesley’s Doctrine of Holiness and its Implications for Contemporary Small Group Discipleship." Ecclesiology 17, no. 1 (April 15, 2021): 29–50. http://dx.doi.org/10.1163/17455316-bja10006.
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Abstract This paper critically examines John Wesley’s understanding of holiness, and the system he created to encourage it, in order to begin to understand its implications for contemporary small group discipleship. First, it is argued that Wesley understood holiness primarily as a transformation of the affections that required response from the believer. Wesley’s discipleship system was designed to facilitate that response. The system itself is then analysed to determine how this process was intended to operate. Wesley’s model is then critiqued in light of small group theory and transformative learning theory. Finally, principles are advanced that could guide a church in adapting Wesley’s system for contemporary use. Throughout it is argued that Wesley’s model flourished because of a shared understanding of the Christian life and the provision of a complex ecology of groups. It is a model that, when adjusted and simplified, could provide significant benefits for the contemporary church.
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Kamilah, Nur. "Dakwah Transformatif Menciptakan Karakter Pemuda Islami (Studi Kasus Majelis Gaul Jember)." Jurnal Al-Hikmah 19, no. 01 (April 1, 2021): 27–38. http://dx.doi.org/10.35719/alhikmah.v19i01.42.
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There has been a spreading phenomenon in which many of today's youth societies tend to go wild and out of control. Most of such functions tend to be surrounded by individuals who indulge themselves in sinful acts instead of doing a self-discovery process to gain the God's blessings. Having seen many youths tend to enjoy doing forbidden acts and restrain-free activities, therefore Majlis Gaul community proposed a new way of da'wah. The community employs a subtle and a heart warming way of conveying da'wah. It is no longer conventional preaching which is in the form of oral da'wah, but they employ transformative da'wah method. This transformative da'wah is implemented in social change activities, by using da'wah as a religious material and positioning the dai (preacher) as the conveyer of religious messages to the community. The current study is a qualitative research with descriptive qualitative approach. In this study, the data are presented in descriptive texts. The results of this study are: 1) In shaping the Islamic character, Majlis Gaul community held a "Brother Camp" as well as some "Kajian Inspirasi". 2) Majlis Gaul invited Muslim youths to join activities such as sports (archery and horse riding). 3) The transformative da'wah done by Majlis Gaul was carried out by means of dialogue, exchanging thoughts and feelings. 4) The effort of Majlis gaul to do transformative da'wah is carried out by preaching through social media. This is because preaching through social media has become an increasingly globalized and entrenched phenomenon.
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Quillo, Ronald. "Precious Mettle: Alchemic Aspiration as a Metaphor for Learning." Horizons 18, no. 2 (1991): 279–89. http://dx.doi.org/10.1017/s0360966900025160.
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AbstractRecent criticism of higher education challenges professors to facilitate learning which involves critical thinking, self-awareness, social consciousness, creativity, and interdisciplinary perspective. The ancient art of alchemy, which antedated post-Newtonian scientific categorizations, was directed toward much more than the transmutation of base metals into precious ones. As a process involving philosophical and religious views brought to bear on self-improvement as well as the improvement of all creation, alchemy may function as an appropriate metaphor for learning which is transformative of both learners and their environments. A psychological interpretation of alchemical pursuits facilitates an understanding of transformation in this way. Higher education is thus directed toward and affirmed in its mission of fostering in students a holistic and interdisciplinary approach to knowledge and skills which may be utilized both personally and socially.
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Wigg-Stevenson, Natalie. "You Don’t Look Like a Baptist Minister: An Autoethnographic Retrieval of ‘Women’s Experience’ as an Analytic Category for Feminist Theology." Feminist Theology 25, no. 2 (January 2017): 182–97. http://dx.doi.org/10.1177/0966735016673261.
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This article constructs and deploys a set of autoethnographic narratives from the author’s experience as a Baptist minister to critically retrieve the category of ‘women’s experience’ for feminist theological construction. Autoethnography, as a response to the crisis of representation in the Humanities, uses personal narratives of the self to reveal, critique and transform wider cultural trends. It therefore provides helpful tools for analysing, critiquing and transforming theological thought and practice. Following the article’s methodological sections, the constructive sections use the crafted autoethnographies to re-frame Rowan Williams’s vision for how church and world co-constitute each other towards God’s just ends. Whereas Williams argues that this co-constitution occurs through processes of interactive transformative judgment, the feminist theological understanding argued for here founds the process instead on interactive, transformative grace.
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Fibiger, Marianne Qvortrop. "Kāmākhya, den menstruerende gudinde: Tantrisme for lægfolk og elite." Religionsvidenskabeligt Tidsskrift, no. 69 (March 5, 2019): 135–47. http://dx.doi.org/10.7146/rt.v0i69.112747.
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ENGLISH ABSTRACT: Based on an analysis of the cult around the tantric goddess Kāmākhya from Assam, I will discuss her appeal for both laypeople and ascetics. A special feature is that she menstruates and that her blood is given thaumaturgical as well as transformative properties. For laypeople the hope is that it will have a positive effect on their lives here and now, and for the ascetics that it will give rise to an internal process with a soteriolgical goal in mind. In this relation, I shall present a differentiation between a hardcore and a softcore tantrism and furthermore their interrelationship.
DANSK RESUMÉ: Med udgangspunkt i en analyse af kulten omkring den tantriske gudinde Kāmakhya fra Assam diskuteres hendes brede appeal for både lægfolk og asketer. Det specielle ved gudinden er, at hun menstruerer, og at blodet tillægges både thaumaturgiske og transformative egenskaber. For lægfolk er håbet, at det kan have positiv effekt for deres liv nu og her, for asketer at det vil sætte gang i en individuel proces med et soteriologisk mål for øje. I den forbindelse vil en skelnen imellem en hard core- og en soft core-tantrisme og deres interrelation blive præsenteret.
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Shehata, Mostafa. "Supportive, transformative and reverse effects of media on Tunisian diaspora’s political identity." Journal of Arab & Muslim Media Research 13, no. 1 (April 1, 2020): 85–103. http://dx.doi.org/10.1386/jammr_00012_1.
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The Tunisian diaspora in Europe has gained significant research interest due to the fundamental changes recently triggered by the Tunisian Revolution with which the diaspora strongly interacted. This article investigates the potential effects of media use on the political identity of Tunisian diasporic communities in Europe, from a sociopolitical communication perspective. Based on 45 interviews conducted with Tunisians living in Denmark, Sweden and France, a special focus has been set on the patterns of media use in relation to components of political identity (homeland orientation, religion and ideology), considering the combined influences of both country of origin and country of residence. The analysis shows that media exerted supportive effects on the diaspora’s homeland orientations – a process that likely depended on participants’ previous connection with Tunisia. The media also exerted short-term transformative effects on the political ideology and a reverse effect on religious orientations – a process that mainly depended on life in both country of origin and country of residence. This article proposes that this Tunisian diaspora is more likely to construct a hybrid identity, supported by media channels that facilitate the adoption of sociopolitical principles derived from both country of origin and country of residence.
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Fahruddin, Ahmad Hanif, Maskuri, and Hasan Busri. "Internalisasi Nilai Multikulturalisme melalui Pendidikan Islam; Interelasi Tri Sentra Pendidikan pada Masyarakat Multireligius Desa Balun Lamongan." Indonesian Journal of Islamic Education Studies (IJIES) 4, no. 1 (June 29, 2021): 52–69. http://dx.doi.org/10.33367/ijies.v4i1.1633.
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Balun Village community located in Turi Subdistrict, Lamongan Regency got predicate as Pancasila village. This social attribute is inherent not only because its inhabitants have theological diversity as a multi religious society, but because of their success in managing religious diversity into a harmonious and almost conflictless social order. This success story is behind this research, which aims to parse about the role of various parties in shaping the multicultural society order. This study uses qualitative method with phenomenological approach. This study successfully found, among others: 1) multiculturalism successfully internalized through various parties integrative-dialectical, both in the family environment, school and community, 2) internalized multicultural values include tolerance (tasamuh),social harmony (tawazun), mutual help (ta'awun) and moderation in religion (tawasuth),3) the process of internalization of multicultural values is carried out through two patterns both additively and transformative level. In addition, this study also found that the internalization of multicultural values goes through the stages of value transformation, value transactions and trans-internalization of values embodied through the teaching and culture of society with a tolerant attitude (tasamuh)as well as moderate( tawasuth).
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Gasimov, Kamal. "The Bureaucratization of Islam in Azerbaijan: State as the Principal Regulator and Interpreter of Religion." Central Asian Affairs 7, no. 1 (March 4, 2020): 1–37. http://dx.doi.org/10.30965/22142290-0701001.
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This article examines the politics of bureaucratization of Islam that the Azerbaijani government initially implemented in the mid-2000s and which has intensified after 2011. First, the state superimposed its bureaucratic categories on the Muslim communities of the country. Then, it proceeded to transform local religious figures into state employees. Yet, at the same time, the government insists that it does not interfere into theological issues and that all of its bureaucratic initiatives are aimed at ensuring freedom of belief and protecting the public order. However, with time, the process of bureaucratization has shifted from regulation to a direct administrative and ideological intervention into the religious space aimed at creating a state-imagined “orthodoxy” designated as traditional Islam. This article draws on previously untapped primary sources to discuss the different ideological and political aspects of this bureaucratically initiated tradition and its pervasive and transformative influence on the local religious landscape.
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Mohammad, Fetro, Agus Nuryatin, and Nas Haryati Setyaningsih. "The Role of Religiosity Values in Alysa's Family Hijrah Process in Mellyana Dhian's Novels." International Journal of Linguistics, Literature and Translation 6, no. 1 (January 5, 2023): 38–44. http://dx.doi.org/10.32996/ijllt.2023.6.1.6.
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The aims of the research were to find out the story elements that describe the main character's religiosity, religious values, and the role of religious values in the hijrah process in the modern era in Mellyana Dhian's novels. This research is qualitative descriptive research with a structural approach. The primary data sources are novels by Mellyana Dhian: Dear Imamku, Diaku Imamku, Prince of Hearts, and Ribs Towards Heaven. Research instruments consist of; researchers as research instruments; and instruments in the form of data cards. The data collection technique used in this study is the heuristic method. The data analysis technique used is the hermeneutic (retroactive) reading technique. The results of the analysis showed that the story elements that describe the religiosity of the main characters in Melyana Dhian's novels are plot, character, setting, theme, title, point of view, style and tone, symbolism, and irony. There are religiosity values found in the main characters in Mellyana Dhian's novels, namely the dimension of belief, the dimension of ritual, the dimension of appreciation, the dimension of knowledge, and the dimension of consequences. There is a role of religiosity values in the migration process in the main characters in Mellyana Dhian's novels, namely the educational role, the rescue role, the social rescue role, the fostering brotherhood role, and the transformative role.
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Tribble, Jeffery L. "Male mentor midwives for Black female religious leadership." Review & Expositor 118, no. 3 (August 2021): 303–15. http://dx.doi.org/10.1177/00346373211064926.
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An African proverb says, “I am because we are.” This proverb reflects the importance of individual and communal relationships that help to form and shape us. The Black Lives Matter guiding principle of the “Black Village” also emphasizes the importance of the collective village that takes care of each other. This article reflects on the praxis of being mentored by caring mentors and being a caring teaching mentor to others. I write as a male who has served as a guide, gatekeeper, companion, and midwife for Black women in spaces where male leadership is the assumed norm. I seek to challenge, inspire, and inform other men and women who are still tethered to hegemonic patriarchal notions of masculinity that fracture the potential of women who are on their journeys of “becoming” all the Creator intends. I intentionally select the image of a male mentor as “midwife,” a feminine image associated with the birthing process, to disrupt toxic masculinity as a strategy for gaining or maintaining cultural and political power. My thesis is that males who are actively deconstructing the sexist temptation to objectify and marginalize women and who engender trust can serve in the Black Village of caring and collaborative relationships, exercising the magic of midwifery to assist female religious leaders on their journeys of realizing their sacred potential. To risk being guide, gatekeeper, midwife, and companion on the journey with others is a holy transformative privilege and responsibility.
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Ali, Jan A. "Modernity, Its Crisis and Islamic Revivalism." Religions 14, no. 1 (December 22, 2022): 15. http://dx.doi.org/10.3390/rel14010015.
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Modernity is a global condition of an ongoing socio-cultural, economic, and political transformation of human experience, with tradition or religion having no significant role to play. It is the gradual decline of the role of religion in modernity through the implementation of the principles of secularism which has, according to Islamic revivalists, plunged the world into crisis or jahiliyya (unGodliness). Revivalists and sociologists such as Anthony Giddens (1991) call it the “crisis of modernity”. In response, many Islamic revivalist movements have emerged to address this condition. The Iranian Revolution of 1978–1979 gave a boost to many existing Islamic revivalist movements and inspired many to appear anew. The phenomenon of contemporary Islamic revivalism is a religious transformative response to the crisis of modernity—i.e., the inability of secularism and the process of secularization to fulfill the promise of delivering a model of perfect global order. Contemporary Islamic revivalism is not anti-modernity but against secularism and is thus an attempt to steer modernity out of its crisis through a comprehensive and robust process of Islamization—the widespread introduction of Islamic rituals, practices, socio-cultural and economic processes, and institutional developments to the pattern of modern everyday living—and transforming modernity from dar al-harb (abode of war) to dar al-Islam (abode of peace). The paper argues that contemporary Islamic revivalism is a complex heterogeneous global phenomenon seeking to steer modernity out of its prevailing crisis through finding in Islam the universal blueprint of life. It further argues that Islamic revivalism is not anti-modernity but is a religious based reaction against the negative consequences of modernity, particularly against secularism, and carving out a space for itself in modernity.
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Howell, C. M. "The Edge of Perception: Gordon Matta-Clark’s Hermeneutic of Place and the Possibilities of Absence for the Theological Imagination." Religions 13, no. 10 (September 30, 2022): 920. http://dx.doi.org/10.3390/rel13100920.
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This article places the conceptual artist Gordon Matta-Clark in conversation with hermeneutical debates within the field of theological aesthetics. By exploring the transformative effect Matta-Clark’s Splitting evokes on spatially related categories, I argue that place is a locus of meaning, and that absence is a constitutive feature of that meaning. The hermeneutics at play in Matta-Clark have a set of formal features which is in accord with certain positions within theological aesthetics, namely: the particularities of place over the generalities of space, the constitutive role of both absence and presence for perception, and the formative power of these on human identity. A final section argues that while meaning is embedded in place, the imagination retains a vital place in the hermeneutical process through its “imaging” function in events of perception.
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Hopf, Arian. "Translating Science—Comparing Religions." Contributions to the History of Concepts 16, no. 1 (June 1, 2021): 63–88. http://dx.doi.org/10.3167/choc.2021.160104.
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Sir Sayyid Ahmad Khan (1817–1898) was a prominent South Asian reformer of Islam who focused on the reconciliation of science and Islam in his most influential texts. This article aims to analyze the implications of science becoming the dominant discourse in nineteenth-century South Asia for the conception of Islam and religion in general. Sayyid Ahmad is an intriguing example because he actively participated in religious as well as scientific discourses since as early as the 1830s. After a concise outline of his early writings, his stances toward science and reason shall be compared with his later writings, primarily those written after 1870, to uncover the impact of the increasing influence of science in South Asia during the latter half of the nineteenth century. In his later writings, Sayyid Ahmad accomplishes a complex effort of translation, claiming mutual compatibility of science and Islam. The question of how this influences his conception of Islam and religion will be addressed, exploring whether this process should be described as a mere adoption of foreign discourse? Or does it trigger transformative effects?
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Hopf, Arian. "Translating Science—Comparing Religions." Contributions to the History of Concepts 16, no. 1 (June 1, 2021): 63–88. http://dx.doi.org/10.3167/choc.2020.160104.
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Abstract Sir Sayyid Ahmad Khan (1817-1898) was a prominent South Asian reformer of Islam who focused on the reconciliation of science and Islam in his most influential texts. This article aims to analyze the implications of science becoming the dominant discourse in nineteenth-century South Asia for the conception of Islam and religion in general. Sayyid Ahmad is an intriguing example because he actively participated in religious as well as scientific discourses since as early as the 1830s. After a concise outline of his early writings, his stances toward science and reason shall be compared with his later writings, primarily those written after 1870, to uncover the impact of the increasing influence of science in South Asia during the latter half of the nineteenth century. In his later writings, Sayyid Ahmad accomplishes a complex effort of translation, claiming mutual compatibility of science and Islam. The question of how this influences his conception of Islam and religion will be addressed, exploring whether this process should be described as a mere adoption of foreign discourse? Or does it trigger transformative effects?
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Gibson, Terrill L. "Process and Politics in Pastoral Psychology: A Jungian Perspective on the Transformative Imago Dei in Depth Therapy." Journal of Spirituality in Mental Health 11, no. 1-2 (May 12, 2009): 51–65. http://dx.doi.org/10.1080/19349630902864291.
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Miran-Guyon, Marie. "‘Native’ Conversion to Islam in Southern Côte d’Ivoire: The Perils of Double Identity." Journal of Religion in Africa 42, no. 2 (2012): 95–117. http://dx.doi.org/10.1163/15700666-12341225.
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Abstract This article presents a synthetic, historical-cum-anthropological overview of the collective trajectory of Ivoirian converts to Islam from southern autochthonous lineages who can be referred to—albeit unsatisfyingly—as ‘native’ Muslims. It focuses on what is effectively an invisible and silent minority within southern native groups and the majority Dioula Muslim society alike: a community that has barely received any attention from social scientists despite the transformative impact of its slow but steady Islamization process. The study aims first at shedding light on salient socio-religious and political aspects of this group’s development, from colonial to postcolonial times. Given that this plural group is situated at the crossroads of various ethnic, national, and religious controversies, having enflamed Côte d’Ivoire in olden days as much as in recent years, the article eventually makes use of this group’s distinct prism to question the contested Ivoirian interface between Islam, ethnic geography, and nationalism at large, and attempt some nuanced answers.
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Makruf, Syahdara Anisa. "Revitalisasi Pendidikan Agama Islam dalam Mewujudkan Profil Ulil Albab di Perguruan Tinggi." Intiqad: Jurnal Agama dan Pendidikan Islam 12, no. 2 (December 1, 2020): 278–89. http://dx.doi.org/10.30596/intiqad.v12i2.5321.
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Universitas Islam Indonesia is the first and oldest university in Indonesia. Its existence as a university that represents Islamic values that carry out the mission of Rahmatan Lil Alamin to form students has a profile Ulil Albab through the process of coaching Islamic Religious Education carried out comprehensive This research method uses a qualitative naturalistic approach because the author is directly involved in the development activities of Islamic Religious Education at the Islamic University of Indonesia. The research subjects here are the Directorate of Islamic Religious Education (DPPAI) and lecturers of The Compulsory Uumum Lecture (MKWU) of Islamic Religious Education with research objects of PAI coaching activities. As for data analysts by reducing, presenting the data, and concluding. The results in this study found that the history of the establishment of the Ithe Islamic University of Indonesia is to bring together science and religion. Islamic Education development strategies include the establishment of Islamic personality through the planting of Islamic Basic Values (PNDI) and prophetic leadership through Basic Islamic Leadership Training (LKID) while learning strategies include transformative skills and integrative learning. This strategy needs to be revitalized because the Islamic University of Indonesia has the mind as a scientific center, Islamic center, an innovation center to spread the treatise of Islam Rahmatan Lil Alamin.
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BEACH, JAMES. "John Bishop's leaps of faith: doxastic ventures and the logical equivalence of religious faith and agnosticism." Religious Studies 50, no. 1 (July 5, 2013): 101–17. http://dx.doi.org/10.1017/s0034412513000255.
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AbstractIn recent essays John Bishop proposes a ‘doxastic venture’ model of religious faith. This author notices that a so-called doxastic venture model of theistic faith is self-defeating for the following reason: a venture suggests a process with an outcome; by definition a venture into Christian faith denies itself an outcome in virtue of the transcendent character of its claims – for what is claimed cannot be settled. Taking instruction from logical positivism, I stress the nonsensical character of religious claims while attacking Bishop's model. However, I wish to avail myself of this same model to describe a state of belief among certain parties which does not refer to transcendent matters, in order to show that a doxastic venture is indeed a valid description of a state of belief, and that pursuing this model shows in relief the transformative nature of belief, along with its essentially scientific status. It is my ambition to show, turning Bishop's model against itself, that a state of religious belief suffers from a precise logical equivalence to a condition of agnosticism. I ask whether we are justified in believing in belief.
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Masroer, Masroer. "Religious Inclusivism In Indonesia: Study of Pesantren An-Nida and Edi Mancoro, Salatiga, Central Java." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 19, no. 1 (May 22, 2018): 1. http://dx.doi.org/10.14421/esensia.v19i1.1485.
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This abstract is the result of research intended to elaborate the students’ religious inclusiveness in the Nida and Edi Islamic boarding schools (Pesantren) of Salatiga, Central Java. In its descriptive analysis, this paper will try to elaborate a phenomenon or social unit of religious life in boarding schools in which some research instruments such as participant observation, open interviews and unstructured questionnaires are used. The results showed that: , there was a shift from the structured theoretical foundation both in Islamic boarding schools of Edi Mancoro and An Nida, an overview of students’ religious inclusiveness appearing in the form of culture, namely: cultural preservation to cultural transformation. The cultural forms emerge because the existence and function of religion (Islam) transforms into the culture while religion is analysed from the perspective of the local culture. The cultural and transformative inclusiveness is generated by the particularity of students’ religious and educational traditions although they maintained but they have also experienced changes; and openness to adapt and impart through a transformative social process. This transformation causes the emergence of collectively cultural values agreed and implemented together, thus they are universal. The students’ tradition preservation is determined by two mutually linked variables namely: 1) kiais as guardians of tradition, and 2) curriculum that maintains the teaching of classic book (Kitab Kuning (yellow book) as a buffer tradition. While the changes of tradition are also influenced by two variables, namely 1) social interaction with the surrounding local culture of the boarding schools, and 2) the students’ communication patterns with their external plural environment. , the students’ preseved and changing traditions prodused a unique religious authority . In the Pesantren An Nida, religious authority was manifested from the supermacy of fiqh (Islamic jurisprudence) enlightened by ijtihad (rational reasoning). There is a reciprocal relationship between fiqh and ijtihad, so that the dynamic verbal nature of fiqh will appear. The rational values in ijtihad was then strengthened — along with external changes — and accepted by the students’ perspective of jurisprudence. In the Pesantren Mancoro Edi, the research result showed that students’s complied religious authority was caused by the supermacy of dynamic fiqh enlightened by Sufism. The mystical value in Sufism also tends to be stronger — along with their contextual adaptation-- thus affecting the students’ fiqh perspective. Unfortunately, the religious authorities seem to have paradoxical values because of their closeness to religious symbols outside their religion. It is therefore recommended that: a) to the students, they are supposed not to understand religion as a set of symbols, but a system of value, and if not, b) other religions are then welcomed into the local culture.[Artikel ini disusun dengan tujuan untuk memperoleh gambaran detil bagaimana inklusivitas keagamaan santri di Indonesia, khususnya di pondok pesantren An Nida dan Edi Mancoro Salatiga, Jawa Tengah. Dengan menggunakan analisis deskiptif interpretatif; yakni menggambarkan suatu fenomena yang ditafsirkan atau unit sosial tentang kehidupan keagamaan di pesantren, dan penggunaan instrumen riset berupa observasi partisipasi, wawancara terbuka dan angket tidak berstruktur. Artikel ini menjelaskan bahwa; pertama, terjadi pergeseran dari landasan teoritis yang disusun, baik di pesantren An Nida maupun Edi Mancoro, gambaran umum inklusivitas keagamaan santri yang muncul berbentuk budaya, yaitu dari kelestarian ke transformasi kultural. Bentuk budaya muncul karena eksistensi dan fungsi agama (Islam) itu masuk ke dalam kebudayaan; agama dilihat dari perspektif kebudayaan lokal. Inklusivitas yang bersifat transformasi kultural ini dihasilkan oleh partikularitas tradisi pendidikan keagamaan santri yang meskipun dipertahankan tetapi ia juga mengalami perubahan; keterbukaan untuk menerima dan memberi lewat proses sosial yang bersifat transformatif. Transformasi ini menciptakan nilai-nilai kultural yang disepakati dan diberlakukan bersama, dengan demikian bersifat universal. Kelestarian tradisi santri ditentukan oleh dua variabel yang saling berhubungan, yakni: 1) kiai sebagai penjaga tradisi, dan 2) kurikulum yang mempertahankan pengajaran kitab kuning (klasik) sebagai penyangga tradisi. Sementera perubahan tradisi dipengaruhi oleh dua variabel pula, yaitu 1) interaksi dengan sosial budaya lokal di mana pesantren itu berdiri, dan 2) pola komunikasi santri dengan lingkungan eksternal yang plural. Kedua, tradisi santri yang dipertahankan sekaligus mengalami perubahan itu menghasilkan otoritas keagamaan yang unik. Di pesantren An Nida, otoritas keagamaan itu terwujud dari supremasi fikih yang dicerahkan oleh ijtihad. Ada hubungan timbal balik antara fikih dengan ijtihad, sehingga watak verbalistik fikih mengalami dinamisasi. Nilai rasionalitas dalam ijtihad menguat –sejalan dengan perubahan di luaran- dan diterima menjadi cara pandang santri terhadap fikih. Di pesantren Edi Mancoro, memperlihatkan bahwa otoritas keagamaan yang dipatuhi santri terwujud dari supremasi fikih yang mengalami dinamisasi akibat tercerahkan oleh tasawuf. Nilai mistisisme yang terdapat di dalam tasawuf kemudian menguat pula –seiring dengan penyesuaiannya terhadap kontek- sehingga mempengaruhi cara pandang santri terhadap fikih. Tetapi otoritas keagamaan tersebut mengalami paradok karena ketertutupannya dengan simbol agama di luar santri. Oleh karena itu disarankan; a) kepada santri supaya tidak lagi memandang agama sebagai seperangkat simbol, tetapi sistim nilai, dan jika tidak, b) bagi agama lain agar dapat masuk ke dalam kebudayaan lokal setempat.]
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Waseso, Hendri Purbo. "PENDIDIKAN KRITIS DAN REKONSTRUKSI KURIKULUM MADRASAH." Wahana Akademika: Jurnal Studi Islam dan Sosial 3, no. 2 (December 28, 2016): 111. http://dx.doi.org/10.21580/wa.v3i2.1147.
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<p><strong>Abstract</strong></p><p>This paper reveals the importance of the madrasah curriculum development through various contextual perspectives. Study of critical education occupies a position on a learner awareness efforts about the importance of continuity between theory and practice. Madrasah curriculum has a distinctive religions experienced difficulties in how religious subjects functioning integrative and relevant to the present conditions. Through literature review, it was found that the critical education can be used as an alternative in reconstructing the existing of madrasah curriculum. Critical education gives a basic framework and substantial how egalitarian, humanist education, and transformative it can be implemented. It is done with the four principles in the process of reconstruction of the madrasah’s curriculum, namely to minimize the gap between theory and practice in the sphere of organizing material, growing the awareness of educators and learners become critical educators and critical learners that achieved together, lead learners to realize the potential significantly, and the transmission of Islamic values through a hidden curriculum.</p><p><strong>Keywords:</strong> Madrasah Curriculum and Critical Education</p>
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Fitzgerald, Kati. "Preliminary Practices: Bloody Knees, Calloused Palms, and the Transformative Nature of Women’s Labor." Religions 11, no. 12 (November 26, 2020): 636. http://dx.doi.org/10.3390/rel11120636.
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In this article, I explore the prostration accumulation portion of the Preliminary Practices of a specific group of Tibetan Buddhist women in Bongwa Mayma, a rural area of Yushu Tibetan Autonomous Prefecture in Qinghai Province. I focus specifically on the nuns and lay women who utilize this set of teachings and practices. The Preliminary Practices not only initiate practitioners into a specific tradition (that of the Drikung Kagyu and more specifically the Amitabha practices of this lineage), but also more fundamentally into Vajrayāna Buddhism as it is practiced in contemporary Tibet. Although monks and male lay practitioners in this region also tend to perform the same Preliminary Practices, I focus specifically on women because of their unique relationship with bodily labor. I begin this article with a discussion of the domestic and economic labor practices of contemporary Tibetan women in rural Yushu, followed by an analysis of Preliminary Practices as understood through the Preliminary Practice text and oral commentaries utilized by all interviewees and interviews (collected from 2016–2020) with female practitioners about their motivations, experiences, and realizations during the Refuge and prostration accumulation portion of their Preliminary Practices. Women themselves view bodily labor as a productive and inevitable aspect of life. On the one hand, women state openly that their domestic duties impede upon their ability to achieve religious realization. On the other, they frequently extol the virtues of hard work, perseverance, patience, and fortitude that their lives of labor helped them to cultivate. Prostration is meant to embody the act of going for Refuge, of submitting oneself to the teachings of the Buddha, to the path of the dharma, and to the community of religious practitioners with whom they will study and grow. Prostrations are meant to embody the extreme difficulty of Refuge, to remove obscurations, to crush the ego, and to confirm a dedication to endure the hardships on the path to realization. Buddhist women, despite their ambiguous relationship with physical labor, see the physical pain of this process as a transformative experience that allows them a glimpse of the spaciousness of mind and freedom from attachment-filled desire promised in the teachings they receive.
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Harding, Kim, and Abby Day. "Vegan YouTubers Performing Ethical Beliefs." Religions 12, no. 1 (December 23, 2020): 7. http://dx.doi.org/10.3390/rel12010007.
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In Great Britain, “religion or belief” is one of nine “protected characteristics” under the Equality Act 2010, which protects citizens from discrimination in the workplace and in wider society. This paper begins with a discussion about a 2020 ruling, “Jordi Casamitjana vs. LACS”, which concluded that ethical vegans are entitled to similar legal protections in British workplaces as those who hold philosophical religious beliefs. While not all vegans hold a philosophical belief to the same extent as Casamitjana, the ruling is significant and will be of interest to scholars investigating non-religious ethical beliefs. To explore this, we have analysed a sample of YouTube videos on the theme of “my vegan story”, showing how vloggers circulate narratives about ethical veganism and the process of their conversion to vegan beliefs and practices. The story format can be understood as what Abby Day has described as a performative “belief narrative”, offering a greater opportunity to understand research participants’ beliefs and related identities than, for example, findings from a closed-question survey. We suggest that through performative acts, YouTubers create “ethical beliefs” through the social, mediatised, transformative, performative and relational practice of their digital content. In doing so, we incorporate a digital perspective to enrich academic discussions of non-religious beliefs.
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Ganiel, Gladys, and Jamie Yohanis. "Presbyterians, Forgiveness, and Dealing with the Past in Northern Ireland: Towards Gracious Remembering." Religions 13, no. 1 (January 1, 2022): 41. http://dx.doi.org/10.3390/rel13010041.
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The transformative potential of forgiveness has been lauded in theory but its outworking on the ground has proved more challenging. Drawing on a study with 122 Presbyterians in post-violence Northern Ireland, this article returns to debates on forgiveness. We propose a modest role for religious discourses on forgiveness, situated within a wider process of political forgiveness. We advance ‘gracious remembering’ as a contextual, faith-based, transitional concept for helping create conditions in which political forgiveness may become more likely. Drawing on our empirical study, as well as the work of Northern Irish public theologian Johnston McMaster, gracious remembering is orientated around a vernacular understanding of grace and utilizes a four-fold framework to guide grassroots and civil society dialogues about the past: (1) the rehumanizing of the other by acknowledging the human cost of violence, (2) giving victims a public voice, (3) engaging in self-critical reflection, and (4) listening to alternative interpretations of events. Overall, we seek to demonstrate that religious discourses and social scientific framings of political forgiveness need not be opposed; and forgiveness and remembering need not be opposed. Ultimately, we argue for the value of faith-based contributions in post-violence settings, but with ample recognition of their limitations.
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Binfield, Clyde. "Breadth from Dissent: Ada Ellen Bayly (‘Edna Lyall’) and Her Fiction." Studies in Church History 48 (2012): 349–61. http://dx.doi.org/10.1017/s0424208400001431.
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Attitudes change. They broaden as well as contract. They reflect the permeation of dissenting ideas in apparently settled communities and the assimilation of conventionally accepted ideas by dissenters. The process is transformative. Literature is a prime medium for the transmission of ideas. It shapes attitudes. What, then, of the role of popular literature, especially fiction, in shaping the attitudes, especially the religious attitudes, of a rapidly growing, clearly intelligent and significandy female reading public? This paper considers an Anglican writer, formed in part by Dissent, whose work particularly appealed to Nonconformists exercising their citizenship in a complex but now promisingly open society. This Broad Churchwoman enlarged the minds of her readers in liberal directions without diminishing their Dissenting formation. She is now quite forgotten, but her apparently modest achievement was in fact considerable.
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Chasanah, Uswatun. "PENDIDIKAN AGAMA ISLAM MULTIKULTURAL BERBASIS TASAWUF (Kajian fenomenologis pada Senenan dan Selosoan di Pondok Pesantren Ngalah)." PENDIDIKAN MULTIKULTURAL 4, no. 2 (August 13, 2020): 170. http://dx.doi.org/10.33474/multikultural.v4i2.7414.
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Islam hadir memberikan petunjuk bagi umat manusia, karena ajarannya penuh dengan nilai dan norma yang menerangi jalan menuju kebahagiaan sejati dunia akhirat, akan tetapi nilai dan norma yang terkandung di dalamnya tidak serta merta dapat diraih tanpa proses pembelajaran yang tepat, efektif dan efisien, mempertimbangkan dimensi, hakikat dan tujuan penciptaan manusia secara keseluruhan. Fokus utama penelitian ini didasarkan pada fenomena keagamaan pada Seninan dan Selosoan yang dilaksanakanakan di Pesantren Ngalah, yaitu tentang:1) nilai-nilai islam multikultural apa saja yang diajarkan pada Seninan dan Selosoan, 2) bagaimanakah proses pembelajaran pendidikan agama Islam multikultural yang didasarkan pada nilai-nilai pendidikan pada Senenan dan Selosoan, dan 3) bagaimanakah model pendidikan agama islam multikultural yang diajarkan pada Seninan dan Selosoan dalam pengembangan sikap multikultural. Dari kajian lapangan diperoleh temuan: Pertama, nilai yang diajarkan pada Senenan dan Selosoan bersumber dari eksistensi pendidik yang diaktualisasikan secara tekstual dan kontekstual yang menghasilkan:11 nilai. Kedua proses pembelajaran dilakukan dengan dua modus. Ketiga, model pendidikan agama islam multikultural yang diajarkan pada Senenan dan Selosoan dalam mengembangkan sikap multikultural menggunakan model pendekatan transformatif transendental.Kata kunci: Pendidikan, Agama Islam, Senenan dan Selosoan, Sikap,Multikultural. Islam presents instruction for mankind, because its teachings are full of values and norms that illuminate the path to the true happiness in the hereafter, but the values and norms contained in it do not necessarily achieve without a proper, effective and efficient learning process, considering the dimensions, the nature and purpose of human creation as a whole. The main focus of this research is based on religious phenomena in the Seninan and Selosoan conducted at the Ngalah Islamic Boarding School, which are about: 1) the values of the multicultural Islam are taught in the Seninan and Selosoan, 2) how is the learning process of multicultural Islamic religious education based on the values of education in Seninan and Selosoan, and 3) how is the multicultural Islamic religious education model taught in Seninan and Selosoan in developing multicultural attitudes. From the field study, it was found that: First, the values taught at Senenan and Selosoan were derived from the existence of educators both are textual and contextual which produce: 11 values. Both learning processes are carried out in two modes. Third, the multicultural Islamic religious education model taught at Seninan and Selosoan in developing multicultural stance using a transcendental transformative approach model.Keywords: Education, Islamic religion, Senenan and Selosoan, Attitude, Multicultural.
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Ali, Moh. "URGENSI INTEGRASI DAN IMPLEMENTASI MASLAHAH DALAM PROSES MEDIASI." Al'adalah 22, no. 1 (January 4, 2021): 13–27. http://dx.doi.org/10.35719/aladalah.v22i1.7.
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Mediation in the judiciary in Indonesia is still new, cases that are in court must be handled professionally, such family case. This has claimed many victims, both material and life. This study is the orientation of mediation rules and its implications for the settlement of civil cases in the Religious Courts. There are three important aspects that will be discuss in this research, these are: Juridicalphilosophical foundation for integrating mediation in the proceedings at the Religious Courts, The implimentation of mediation in the Religious Courts, maslahah analysis on the integration of mediation in the proceedings at the Religious Courts. This research is socio-legal qualitative research, because it is closely related to the study of the texts in the legislation; by using a state approach and focusing on legal norms and the hierarchy of the rules. The result of this research reveals that; (1) The juridical-philosophical foundation integrated with mediation in the proceedings at the Religious Courts, which is based on PERMA No. 1 of 2008, the mediator of the Religious Court then integrates into facilitative mediation and transformative mediation model. (2) Mediation conducted by the Religious Courts does not only discuss about problems that occur, but also discuss the root of the problem and making a solutions that cannot only be completed in the trial, and also bring benefits to the disputing parties. (3) In general, the integration of mediation in proceedings process in the Religious Court is in Maslahah's perspective, with the existence of Maslahah, by utilizing Al-Maslahah Al- Mu'tabarah, such as; by hastening the implementation of divorce (wife), as a form of state protection to prevent the emergence of suffering and the madharat of both parties. Protection of the soul, to avoid the tyranny of others. Become a catalyst so that the parties become easy to live and protracted problems to realize the path of peace. Protection of human dignity, by making a decision to cancel the marriage for the Plaintiff who as given a false identity.
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Prole, Dragan. "Untrustworthiness of Troubadour’s mask." Zbornik Matice srpske za drustvene nauke, no. 173 (2020): 25–36. http://dx.doi.org/10.2298/zmsdn2073025p.
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Troubadour? mask denotes a figure activated by Nietzsche in order to arrange a quarrel with his own time. Transformative capacities of its untimilyness were examined from the perspective of the contemporary instability of democratic order, recognized by bulgarian political scientist Ivan Krastev as an expression of encreasing crisis of the trust in the democratic order. Unlike Krastev?s thesis, this paper uncovers that the process of absolutization of trust caracterizes a trajectory from religious faith to antidemocratical, slave-like totalitarian submission. Its conclusion claims that maximalized trust leads to a totalitarian subject, who is unevitably dumb, speechless, deprived of language, explicitly different from all characteristics of Aristotelian political being whose crucial gift was logos. Consequently, the ruth of contemporary mistrust is not antidemocratical, as claimed by Krastev, but reflects an outstanding democratical orientation and presents a direct consequence of the resistance towards the cult of leader.
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Al-Ajarma, Kholoud. "After Hajj: Muslim Pilgrims Refashioning Themselves." Religions 12, no. 1 (January 7, 2021): 36. http://dx.doi.org/10.3390/rel12010036.
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The Muslim pilgrimage to Mecca (Hajj) is one of the five pillars of Islam and a duty which Muslims must perform—once in a lifetime—if they are physically and financially able to do so. In Morocco, from where thousands of pilgrims travel to Mecca every year, the Hajj often represents the culmination of years of preparation and planning, both spiritual and logistical. Pilgrims often describe their journey to Mecca as a transformative experience. Upon successfully completing the pilgrimage and returning home, pilgrims must negotiate their new status—and the expectations that come with it—within the mundane and complex reality of everyday life. There are many ambivalences and tensions to be dealt with, including managing the community expectations of piety and moral behavior. On a personal level, pilgrims struggle between staying on the right path, faithful to their pilgrimage experience, and straying from that path as a result of human imperfection and the inability to sustain the ideals inspired by pilgrimage. By ethnographically studying the everyday lives of Moroccans after their return from Mecca, this article seeks to answer the questions: how do pilgrims encounter a variety of competing expectations and demands following their pilgrimage and how are their efforts received by members of their community? How do they shape their social and religious behavior as returned pilgrims? How do they deal with the tensions between the ideals of Hajj and the realities of daily life? In short, this article scrutinizes the religious, social and personal ramifications for pilgrims after the completion of Hajj and return to their community. My research illustrates that pilgrimage contributes to a process of self-formation among pilgrims, with religious and non-religious dimensions, which continues long after Hajj is over and which operates within, and interacts with, specific social contexts.
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Koci, Katerina. "“All the Rest Is Commentary …”: Being for the Other as the Way to Break the Sacrificial Logic." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 8, no. 2 (December 6, 2022): 393–415. http://dx.doi.org/10.30965/23642807-bja10057.
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Abstract Feminist criticism recognises two rival sacrifices in the Western philosophical- theological tradition: the motherly sacrifice of childbirth and the near-sacrifice of Isaac (the so-called Akedah; Gen 22). In this paper, I investigate both sacrifices as a self-emptying and transformative process that aims to offer oneself in the place of the other. The argument proceeds in three steps: first, I present the self-sacrifice of childbirth as the moment of identity split and the “being for the other”; second, I interpret Gen 22 as a self-sacrifice (“Here I am”; Gen 22:1c) which calls to responsibility as a possible route to non-sacrificial relations; finally, I question the essentialism that accompanies the Akedah and childbirth in order to liberate both from gender stereotypes and to present them as two different forms of self-sacrifice which seek to break the sacrificial logic of our Western society.
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Meshulam, Assaf. "The “Two-Way Street” of Having an Impact: A Democratic School's Attempt to Build a Broad Counterhegemonic Alternative." Teachers College Record: The Voice of Scholarship in Education 117, no. 3 (March 2015): 1–44. http://dx.doi.org/10.1177/016146811511700307.
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Background/Context Critical education studies tries to make sense of the relationship between education and differential power in an unequal society and to what degree schools impact the social order. A premise in this field is that a fundamental aim of critical education is exposing unequal social, cultural, and economic power relations and engaging in social action that transcends the setting of the classroom and school. Counterhegemonic schools are thus generally characterized by an aspiration to be meaningful beyond the school community and a commitment to social transformation. Purpose/Focus of Study The study examines a unique bilingual, multicultural school in Israel/Palestine in its struggle to be broadly meaningful and sustainable by opening up enrollment beyond its binational (Jewish-Palestinian) community. In particular, the study analyzes the impact of incorporating external students on the school's counterhegemonic curricula, pedagogy, and dynamics, as well as the implications for the transformative potential of bottom-up democratic education initiatives in the absence of accompanying policy change more generally. Research Design The findings draw on data collected in a broader qualitative case study on multicultural, bilingual schools educating for democracy and social justice in different national, political, and cultural contexts. Data were collected and analyzed from semistructured open-ended individual interviews with school staff, parents, and founders; field observations; and document analysis. Findings The primary finding of this research is the paradox of being impacted while making an impact: The school's attempt to infiltrate the hegemony and expand and sustain its social impact led to the infiltration of external goals, interests, and power relations into its counterhegemonic agenda, curricula and pedagogy, and governance. This in turn undermined transformativity and transcultural border-crossing potential at the school and triggered a neoliberal process of commodification. Yet it also emerged that students still succeed in crossing national and religious identity-borders and in overcoming hegemonic perspectives of their essentialized identities. Conclusions Many obstacles stand between a counterhegemonic school and being socially meaningful, including sociohistorical and political factors. No less important, however, are the broader structural aspects to creating a space in which transformative schools can succeed. Although bottom-up attempts may push hegemonic forms to incorporate certain aspects of their vision, they cannot have meaningful and widespread impact if unaccompanied by broad support and action at the policy level and if they do not become organic parts of a larger transformative agenda.
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Palard, Jacques. "Processus de transformation d'une organisation religieuse / Process of Transformation in a Religious Organization." Archives de sciences sociales des religions 60, no. 1 (1985): 131–50. http://dx.doi.org/10.3406/assr.1985.2370.
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Lightbody, Brian. "The “Relations of Affect” and “the Spiritual”." Philosophy Today 65, no. 1 (2021): 163–81. http://dx.doi.org/10.5840/philtoday2021225389.
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In his book Foucault and Religion, Jeremy Carrette presents a compelling argument against Foucault’s genealogical method (what he terms “relations of force”). In brief, Carrette holds that while Foucault’s genealogical method effectively unmasked the origins of “rationality” and “madness,” it was less successful when explaining the materialization of “the spiritual.” Foucault’s analysis of spiritual practices is at best functional and, according to Carrette, fails to explain the psychophysical state of subjects engaged in religious customs. In the following paper, I argue that Carrette is correct; there are limitations to Foucault’s genealogical method, especially when explaining subjectivization processes, such as conversion experiences. However, I demonstrate that we can perform a successful genealogical investigation of the spiritual by adding an additional lens of analysis to “the relations of power” and “the relations of meaning” Foucault employs. I call this lens “the relations of affect.” I use this tool to explain Augustine’s transformative process, as observed in the saint’s Confessions.
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Göle, Nilüfer. "The public visibility of Islam and European politics of resentment: The minarets-mosques debate." Philosophy & Social Criticism 37, no. 4 (May 2011): 383–92. http://dx.doi.org/10.1177/0191453711398773.
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The public visibility of Islam reveals new political stakes in European democracies around issues of immigration and citizenship. By focusing on the societal debates and the controversies around the construction of mosques and minarets, this article explores the ways in which Islamic difference is manifested, perceived and framed in public life. The ‘visibility’ of Islam in public is conceptualized as a form of agency, a manifestation of religious difference that cannot be thought independent of the materiality of culture, namely aesthetic forms, dress codes, or architectural genres. It is argued that the debates for or against the banning of the construction of mosques and/or minarets reveal the tumultuous transition of Muslims from the status of the invisible migrant-worker to that of visible Muslim citizenship. The public visibility is approached therefore as a radically disruptive, transgressive, provocative form of transformative agency that is intrinsically related to the political process of becoming citizens.
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Al-Ajarma, Kholoud. "After Hajj: Muslim Pilgrims Refashioning Themselves." Religions 12, no. 1 (January 7, 2021): 36. http://dx.doi.org/10.3390/rel12010036.
Full textAbstract:
The Muslim pilgrimage to Mecca (Hajj) is one of the five pillars of Islam and a duty which Muslims must perform—once in a lifetime—if they are physically and financially able to do so. In Morocco, from where thousands of pilgrims travel to Mecca every year, the Hajj often represents the culmination of years of preparation and planning, both spiritual and logistical. Pilgrims often describe their journey to Mecca as a transformative experience. Upon successfully completing the pilgrimage and returning home, pilgrims must negotiate their new status—and the expectations that come with it—within the mundane and complex reality of everyday life. There are many ambivalences and tensions to be dealt with, including managing the community expectations of piety and moral behavior. On a personal level, pilgrims struggle between staying on the right path, faithful to their pilgrimage experience, and straying from that path as a result of human imperfection and the inability to sustain the ideals inspired by pilgrimage. By ethnographically studying the everyday lives of Moroccans after their return from Mecca, this article seeks to answer the questions: how do pilgrims encounter a variety of competing expectations and demands following their pilgrimage and how are their efforts received by members of their community? How do they shape their social and religious behavior as returned pilgrims? How do they deal with the tensions between the ideals of Hajj and the realities of daily life? In short, this article scrutinizes the religious, social and personal ramifications for pilgrims after the completion of Hajj and return to their community. My research illustrates that pilgrimage contributes to a process of self-formation among pilgrims, with religious and non-religious dimensions, which continues long after Hajj is over and which operates within, and interacts with, specific social contexts.
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Miller, Liam. "Christification of the Least: Potential for Christology and Discipleship." Studies in World Christianity 24, no. 3 (December 2018): 255–76. http://dx.doi.org/10.3366/swc.2018.0230.
Full textAbstract:
This paper argues that the christification of the least should shape Christology and subsequently Christian discipleship. Christification is articulated as the process by which individuals or groups, inside or outside the church and marked by displacement, marginalisation or persecution, are recognised as bearing Christ's presence in a special way. Those christified share in Christ's revelatory, soteriological and sanctifying role for the community who encounter, serve and learn from them. This illuminates the ethical and missional impact of christification. Taking Jon Sobrino's argument that Christology must take into account the historically received texts about Christ and the reality of Christ in the present, I argue that Christology cannot be complete without a transformative encounter with the christified least. For those in places of privilege, Christologies employing christification have an immediate effect on discipleship, locating the presence of Christ in the least amongst their community. For the marginalised, christification grants agency; seen as the embodiment of Christ, they facilitate revelation and shape ethical engagement. Attention is paid throughout the paper to how christification, as modelled particularly by theologians writing from or for marginalised or migrant communities, could be applied to my own Australian context, particularly current debates around refugees and Indigenous peoples.
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Wooding, Lucy. "Encountering the Word of God in Early Tudor England." English Historical Review 136, no. 581 (August 1, 2021): 836–66. http://dx.doi.org/10.1093/ehr/ceab277.
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Abstract The arrival in England of Tyndale’s New Testament in the 1520s is still widely heralded as a transformative moment. This article argues that the lingering effects of triumphalist Protestant rhetoric concerning the ‘Word of God’ have obscured the many other contexts in which it was possible for the laity to encounter the Bible in early Tudor England. They have also glossed over some of the difficulties of transmitting Scripture to a largely illiterate populace. Protestant insistence on the literal interpretation of vernacular Scripture should chiefly be seen as propaganda for the evangelical cause. Early Tudor print culture demonstrates that the reading of Scripture was understood as a complex process involving a spiritual encounter shaped by faith, imagination and emotion, not just a textual encounter. In practice, Tyndale and other reformers, no less than their more conservative opponents, taught the laity that the Bible needed to be ‘unlocked’ and explained. For the lay reader encountering works of religious devotion and instruction, the ways in which early Tudor print culture mediated the Bible remained heavily indebted to late medieval religious practice. This shaped the context in which the ‘Great Bible’ of 1539 was conceived and published and this first official English Bible should be recognised as a contested text, which in its final form may have been as much a reflection of late medieval attitudes as the achievement of English Protestants.
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King, Pamela Ebstyne, and Frederic Defoy. "Joy as a Virtue: The Means and Ends of Joy." Journal of Psychology and Theology 48, no. 4 (March 3, 2020): 308–31. http://dx.doi.org/10.1177/0091647120907994.
Full textAbstract:
To grasp human flourishing and thriving, we must understand joy. However, no theoretical models explain the complexity of joy as a fruit of the Spirit, nor fully account for its impact on human life. We suggest that joy is best conceptualized as a virtue, a psychological habit, comprised of characteristic adaptations and given meaning by transcendent narrative identity. Thus joy involves knowing, feeling, and enacting what matters most. Developmental science and Christian theological approaches to teleology inform the ultimate ends to which joy is aimed. They suggest that telos, the purpose or goal of development, may be understood as a dynamic process that perpetuates human and social thriving and involves (1) the growing self, (2) mutually beneficial relationships, and (3) evolving moral guidelines that ensure an ongoing fit and flourishing of self and society. We synthesize developmental psychology, virtue science, and theology to propose a definition and framework for understanding the development of joy through thriving. In order to promote scholarship on joy and to elucidate its transformative nature, we discuss joy in light of discipleship, vocation, suffering, justice, and eschatology and identify issues for research.