Literatura académica sobre el tema "Sufism and love understanding"
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Artículos de revistas sobre el tema "Sufism and love understanding"
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Ilham, Muhammad Amri y Indo Santalia. "Ajaran Tasawuf dan Tokoh-Tokohnya". Jurnal Ilmu Pendidikan dan Sosial 1, n.º 4 (10 de enero de 2023): 549–59. http://dx.doi.org/10.58540/jipsi.v1i4.141.
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Sufism is part of the Islamic syari'at whose teachings are more focused on purification of the soul in order to achieve closeness, love, and unity with Allah as its creator. Historically Sufism can be divided into several periods, namely the formation period, the development period, the consolidation period, the philosophical period, and the purification period. From these several periods it can be seen that there were two streams in Sufism, namely semi-falsafi Sufism which later became philosophical Sufism and Sunni Sufism. These two streams then colored the world of Sufism. Sunni Sufism is categorized as conscious Sufism, in which the understanding of Sufism is explained simply, so that it can be understood and understood by all groups. The teachings in Sunni Sufism are more directed towards behavior that is in accordance with the Qur'an and the Sunnah of the Prophet Muhammad, so that to become a Sufi candidate one must understand the Shari'ah very well. Meanwhile, philosophical Sufism bases its teachings more on reason and feeling (dzauq), but that does not mean abandoning Shari'at, these two schools of Sufism (Sunni and Falsafi) both prioritize Shari'at, it's just that the understanding of Sufism in Falsafi flow is rather complicated to be understood by humans in general, because the expressions used are vague (syathahiyyat) and contain symbolic elements, their Sufis also experience ecstasy (spiritual intoxication).
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Saihu, Made y Nasaruddin Umar. "Sufism Reason in Islamic Education". Randwick International of Education and Linguistics Science Journal 3, n.º 1 (31 de marzo de 2022): 160–69. http://dx.doi.org/10.47175/rielsj.v3i1.406.
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This paper discusses Sufism reasoning in Islamic education which is based on the meaning of ihsan as the basis for character building, referring to the Al-Quran as the main source of guidance for Muslims. Sophistication of ihsan as an approach, presupposes a close relationship between the heart and psychology. Through the intellectual approach, it can develop personality, and mental health that can increase piety, laughter, sincerity, gratitude, and other good deeds. This literature study confirms that ihsan as an educational approach is not only based on rewards and punishments, but rather based everything. His activities on love and affection. Although ihsan is understood as a means of getting closer to God in the world of Sufism, but to some degree ihsan can be a practical approach in the world. Character education. Here Ihsan can become a model of Islamic psychotherapy useful for preventation, curation, and mental rehabilitation, such as stress, traumatic, psychosis, psychoneurosis, frustration, and depression with love as the main foundation. Educators must instill an understanding of love and love to students through an ihsan approach, because without it, no matter how sophisticated the educational approach is. Used unsuccessfully. Therefore, ihsan can be one of the approaches in character education that teaches learners about love and love. A perspective that sits love as a symbol of communication and interaction between each other.
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Ansori, Muhammad Rizal, Duski Ibrahim y Munir Munir. "Konsep Pendidikan Sufistik Menurut Syeh Abu Hasan Asy-Sadzily (Tela’ah Kitab Risalatul Amin Fi Wusuli Li Robbil Alamin)". Muaddib: Islamic Education Journal 2, n.º 1 (7 de junio de 2019): 60–69. http://dx.doi.org/10.19109/muaddib.v2i1.5658.
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Development of technology has an impact on high intellectuality, but beside it is also low morality and spirituality. This condition important to revitalization religious education and a self-approach to Allah SWT namely Sufism education. The formation of religious, steady and stable human beings. This is a qualitative research and including in library research, the approach used is the thought of figure, and the object of this research is Sufism . The purpose of this study is to achieve a comprehensive understanding of Sheikh Abul Hasan asy-Syadzili thoughts, founder of a Syadziliyah order of mystics. Results of this research is morality-amali Sufism education of Sheikh Abul Hasan asy-Syadzili. His thinking is influenced by Sufism and thinkers previous him, especially al Imam Ghazali and Sufisms implementer. Second, the basic concept of Sufism education in Risalatul Amin fi Wusuli Li Robbil Alamin's book can be classified into four categories, that is remembrance, thinking (tafakur), really need (faqir), and love. Characteristics Sufism of Sheikh Abul hasan is flexibility. He said, Sufism is not have to away from the worldly, but true Sufism are associate with society and resolve their problem, true Sufism are have treasure but they are not controlled by it.
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Hasyim, Fuad, Nur Sakti Ningrum y Ratno Lukito. "From East to West: Carl W. Ernst's insight into sufism's impact on islamic studies in America". IJISH (International Journal of Islamic Studies and Humanities) 7, n.º 1 (30 de abril de 2024): 20–44. http://dx.doi.org/10.26555/ijish.v7i1.9948.
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With its global expansion and incorporation of elements from other religions, Sufism presents an intriguing field of study for Western scholars interested in the mystical and societal influence of Islam. This article aims to explore the impact of Sufism on existing Islamic studies in America. The study adopts a qualitative approach, relying on library research to analyze the origin, development, and evolution of ideas through the works of Carl W. Ernst. The research findings demonstrate that Sufism has had a significant impact on the advancement of Islamic studies, particularly in fostering a deeper understanding and respect between American society and Muslims. By promoting love, compassion, and unity, Sufism plays a vital role in bridging misconceptions and facilitating peaceful coexistence.
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Fiqron, Mohamad Za'in y Erina Dwi Parawati. "Relevansi Tasawuf Cinta Ilahi Rabi’ah al-Adawiyah terhadap Problem Radikalisme Beragama di Indonesia". Hikamia: Jurnal Pemikiran Tasawuf dan Peradaban Islam 3, n.º 2 (25 de septiembre de 2023): 75–85. http://dx.doi.org/10.58572/hkm.v3i2.26.
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Abstract
This article aims to understand and explain the significance of Rabi'ah al-Adawiyah's love of Sufism in the Contemporary religious context. Rab'iah Adawiyyah is a female Sufi who was admired by many Sufis after her and quoted by the Sufis of love in particular. Rab'ah al-Adawiyah made a huge contribution to the discipline of Sufism, namely al-Mahabbah. The method of this article is based on qualitative documentation as a data collection technique. Data were obtained from various literature relevant to this research topic, then analyzed using Hans-Georg Gadamer's hermeneutic theory. Gadamer's contribution in text interpretation is the concept of fusion horizons, in which there is a fusion of understanding between the horizons of the reader and the writer. The resulting meaning is not reproductive, but productive. So that the concept of Sufism Rabi'ah can be read in the contemporary horizon. The results of this study show that Rab'iah's ideas about love can be the answer in reviving the inner subjectivity or dimension of religious spirituality in the midst of religious problems. As is known, if religion is not lived with love, it will give birth to fundamentalism, radicalization, and religious conflict. This reading is very important, in the midst of the glitz of technology and the hustle and bustle of modernity, studying Sufism will more or less help in treating the crisis of spirituality.
Keywords: Contemporary Religion, Women Sufi’s, Rabi'ah al-Adawiyah.
Abstrak
Artikel ini bertujuan memahami dan menjelaskan signifikansi tasawuf cinta Rabi’ah al-Adawiyah dalam konteks keberagamaan Kontemporer. Rab’iah Adawiyyah adalah sufi perempuan yang dikagumi oleh banyak sufi setelahnya dan dikutip oleh kalangan sufi cinta pada khususnya. Rab’ah al-Adawiyah memberikan sumbangsih amat besar bagi disiplin tasawuf, yakni al-Mahabbah. Metode artikel ini berbasis kualitatif dengan dokumentasi sebagai teknik pengumpulan data. Data diperoleh dari berbagai literatur yang relevan dengan topik penelitian ini, kemudian dianalisis memakai teori hermeneutika Hans-Georg Gadamer. Sumbangsih gadamer dalam penafsiran teks ialah konsep fusi horizon, di mana terjadi peleburan pemahaman antara horizon pembaca dengan penulis. Makna yang dihasilkan bukanlah reproduktif, melainkan produktif. Sehingga konsep tasawuf Rabi’ah dapat dibaca dalam horizon kekinian. Hasil penelitian ini memperlihatkan bahwa gagasan Rab’iah tentang cinta mampu menjadi jawaban dalam menghidupkan innersubjektivitas atau dimensi spiritualitas agama di tengah problematika keagamaan. Sebagaimana diketahui, manakala agama tidak dihayati dengan cinta, akan melahirkan fundamentalisme, radikalisasi, dan konflik keagamaan. Pembacaan ini amat penting, di tengah gemerlapnya teknologi dan hiruk-piruk modernitas, mengkaji tasawuf sedikit-banyak akan membantu dalam mengobati krisis spiritualitas.
Kata Kunci: Keberagamaan Kontemporer, Sufi Perempuan, Rabi’ah al-Adawiyah.
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H. Marhaban, H. Marhaban. "KONSEP QUR’ANI DALAM PEMIKIRAN TASAWUF IBNU QAYIM AL-JAUZIYAH". JURNAL At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 3, n.º 1 (9 de agosto de 2018): 141. http://dx.doi.org/10.32505/tibyan.v3i1.482.
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The attitude of seclusion from worldly life is absolute prerequisite for achieving a high spiritual experience. This is based on the fait that love of the excessive world will lead to contamination and destruction of spiritual originality on human psyche. It can notbe denied that being closer to God by understanding the Qur'an has implications for individual piety. Person who pursues or the life Sufism will have the experience of spirituality, with that attitude without any transformation into social life, then someone who lives the life of Sufism will be neglecting social life. The concept of Sufism taught by IbnQayyim Al-Jauziyah is that of health of soul.
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Yıldız, Muhammed Ali. "Zühd Döneminde Teşekkül Eden Korku ve Sevgi Ekollerinin Kurucusu İki Sûfî ve Zühd Anlayışlarının Mukayesesi". International Journal of Social Sciences 7, n.º 32 (20 de noviembre de 2023): 152–69. http://dx.doi.org/10.52096/usbd.7.32.11.
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Abstract Asceticism and seclusion means staying alone with Allah by not mixing too much with people. In fact, real asceticism is spending most of one's time in quiet and peaceful places, away from society, in order to worship in a more sincere manner. Human desires and desires are unlimited. Asceticism, on the other hand, is not completely abandoning pleasurable legitimate desires, but not turning them into goals. Ascetic time, one of the sufi configurations; the century of bliss is an important period of the foundations of Sufism and includes the periods of tabi’in and tebe-i tabi’in. In the period of the companions, your side is lived as much as your tabi'in. As worshipers and devotees, they will be able to form a living unity within themselves. As the worldly inclination of progress increases among the Muslims, a community that we can call the ascetic movement, led by hitler and lice, seems outwardly. During this period, many schools emerged. The most prominent school is the Basra school, which is famous for Hasan Basrî and his followers, Rabiatü'l-Adeviyye and his followers. Basra school is divided into two as "fear and sorrow" under the leadership of Hasan Basrî and "for God's sake" under the leadership of Rabiatü'l-Adeviyye. The similarities and differences between the lives of Hasan Basrî and Rabiatü'l Adeviyye, their understanding of zühd and their mysticism will be revealed. Sufism is an institution that has played an important role in the lives of Muslims with its ascetic life form, although not directly under the name of Sufism since the first years of Islam. In every era, Muslims who are fond of their spirituality have sought different ways to further develop their spiritual world. In addition to supererogatory worship, they wanted to enrich their spirit world with different numbers or innumerable dhikrs. They built ascetic houses in order to discipline their souls with seclusion. All these efforts have affected the shaping in the formation process of the history of Sufism. The formation process of Sufism from the beginning to the present is historically evaluated in three periods. These are respectively; period of asceticism, the period of sects and the periods of mysticism. At this point, asceticism is to stay away from all thoughts other than Allah and to place only the love of Allah in the heart. Although it was stated that ascetic life was lived individually during the first two centuries of Hijri, the pre-sufi movement was shaped as ascetic schools based on regions rather than individuality. In this context, Hasan Basrî, who lives in Basra, emerges as an important personality. With the dhikr assemblies and lodges established by the ascetics organized under his leadership, the evolution of this period into the Sufi period has also gained momentum. Hasan Basrî is one of the early Sufis. He is regarded as the founder and first leader of the fear-based ascetic school in Basra. The childhood of Hasan Basrî among the Companions enabled him to engage in science at a young age. In addition to this, the sadness he felt from these events because he witnessed the wars between the Companions and lived in times when some political events were taking place, was one of the biggest factors in his sad ascetic life in Basra. In this period of intense internal turmoil, he recommended silence and entrusting matters to Allah. He always advised to preserve the unity and order of the ummah. He lived a moderate ascetic life. According to him, asceticism is built on the principle of standing against worldly things and those who work for worldly things. His understanding of asceticism is to live in the way of life drawn by the prophet, to give up on whims and whims, and to show patience for things that are not pleasing to the soul. Seeing the world as a sole purpose is a great disaster for him. His Sufi views are based on contemplation, self-purification, fear and sadness. He and his supporters are notorious for crying. Rabiatü'l-Adeviyye is one of the first female Sufis who was born when Hasan Basrî was about 70 years old. She is one of the leading figures of the ascetic period, who was shown as an example in terms of science and morality. She lost his family at a young age and started working as a slave. She continued his life as a sufi who did not pursue any goal other than Allah's consent, rejected marriage proposals and tried to avoid everything that he thought would hinder divine love. She endured all kinds of difficulties and sought only Allah's approval. She worshiped neither for the love of heaven nor for the fear of hell. Her worship is based on loving Allah because He is Allah. Reaching the beauty of Allah has been his greatest goal. According to her, since the blessings of the world and the love of God cannot be found in the same place, her asceticism was shaped in the direction of his choice to leave the world. In her sufi views, she emphasized the concepts of love, hope and optimism rather than fear and sadness. According to her, the lover should obey the order of the loved one and be patient in fulfilling the prayers. For her, there is no obligation more important than serving God. Worship done with love gives peace to the servant. According to her, divine love is the result of the servant’s sincerity to Allah. As a matter of fact, even Rabiatü'l-Adeviyye, who came to the fore with the love of Allah, shed tears during worship and dhikr out of fear of Allah. It should be accepted that these schools, built on the love of God and fear of God, which came to the fore with Hasan Basrî and Rabiatü'l-Adeviyya who lived in the period of Zühd, are two schools that complement each other. Because the feeling of hesitation felt by the people of mysticism while loving Allah reveals the fear of Allah. Therefore, although Hasan Basrî and Rabiatü'l-Adeviyya seem to represent two different understandings, we predict that these two schools are interconnected. Keywords: Sufism, Asceticism, Hasan Basrî, Rabiatü'l Adeviyye, Fear, Divine Love.
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Wahid, Annisa y Lailatul Maskhuroh. "TASAWUF DALAM ERA DIGITAL". ILJ: Islamic Learning Journal 2, n.º 1 (16 de noviembre de 2023): 55–73. http://dx.doi.org/10.54437/iljjislamiclearningjournal.v2i1.1209.
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Sufism, as one of the branches in Islamic tradition, plays a significant role in maintaining individual spiritual awareness. However, with the rapid advancement of digital technology, we find ourselves amidst a constant flow of information and distractions. The purpose of this research is to explore how Sufism can play a relevant role in this digital era to assist individuals in preserving their spiritual awareness. Additionally, this article highlights the importance of Sufism education in the digital era. This article involves conceptual analysis and literature review on Sufism and the impact of digital technology on spiritual awareness. The research findings indicate that the unavoidable technological wave can pose significant challenges for individuals who seek to maintain their spiritual awareness. Distortions of spiritual experiences, neglect of ethical values, and dependence on the virtual world can obscure the understanding and practice of Sufism. However, Sufism also offers relevant and beneficial tools to confront these challenges. Practices such as meditation, introspection, and self-control can assist individuals in strengthening their spiritual awareness in the digital era. Furthermore, a Sufi approach centered on the relationship with God and universal love can help individuals view technology as a tool that can be wisely utilized to enhance spiritual awareness, rather than a source of distraction.
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Rizak, Muhammad Tahyudin. "Konsep Ma’rifat Syekh Abu Hasan Asy-Syadzily dalam Buku Risalatul Amin Fi Al-Wushul Li Rabb Al-Alamin". ESOTERIK 5, n.º 2 (27 de diciembre de 2019): 326. http://dx.doi.org/10.21043/esoterik.v5i2.6424.
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<p class="06IsiAbstrak"><span lang="EN-GB">Sufism is one of the central studies in Islam. One of the figures is Abu Hasan Asy-Syadzily. Asy-Syadzily has his own concept in understanding Sufism, especially ma'rifat. This study discusses how the concept of ma'rifat Syekh Abu Hasan Asy-Syadzily. The research method used is descriptive with a qualitative approach and data analysis that is inductive / qualitative while data collection techniques are through the library research system. The results showed that the understanding of ma'rifat according to Shaykh Abu Hasan Asy-Syadzily was something that cut off everything except Allah Almighty, and was something that led to God Almighty. Asy-Syadzily also said that there are two deeds that can facilitate us to wushul (up to) Allah, the Ma'rifat and love. The essence of ma'rifat is sufficiency with Allah from everything else.</span></p>
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Effendi, Rahmat. "Sufism in the Perspective of Ibn Khaldun and Ibn Taimiyah: A Comparative Study". Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 5, n.º 1 (30 de junio de 2021): 70. http://dx.doi.org/10.30983/fuaduna.v5i1.4098.
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<p><em>The discourse of Sufism in contemporary period has been widely practiced. Even so, Sufism which is understood by Muslims there is disorientation in understanding it, especially as a result of the influence of Ibn Taimiyah and Ibn Khaldun. With a theological-rationalist approach, both have criticized and reconstructed Sufism teachings at a level that is acceptable to Muslims. Both also explain the meaning of Sufism as far as they can reach. This article examines the comparative discourse on the concept of Sufism between Ibn Taimiyah and Ibn Khaldun. This research is library research using descriptive-analytical and comparative methods. Their thoughts on Sufism were dissected in depth which was then compared to find common ground for similarities and differences. The Sufism paradigm put forward by Ibn Taimiyah and Ibn Khaldun provides an overview at the theoretical and practical levels that can be explained rationally. That way Muslims are not polarized in understanding Sufism which seems to love the afterlife and leave the world. Finally, this research shows that Sufism can be practiced by Muslims in their respective capacities. </em></p><p> </p><p>Wacana tasawuf pada masa kontemporer saat ini telah marak dilakukan. Meskipun begitu tasawuf yang dipahami oleh umat Islam terdapat disorientasi dalam memahaminya, terutama akibat dari pengaruh Ibn Taimiyah dan Ibn Khaldun. Dengan pendekatan teologis-rasionalis keduanya telah melakukan kritik dan rekonstruksi ajaran tasawuf dalam tataran yang dapat diterima oleh umat Islam. Keduanya juga menjelaskan makna tasawuf sejauh yang dapat mereka jangkau. Artikel ini mengkaji diskursus perbandingan konsep tasawuf antara Ibn Taimiyah dan Ibn Khaldun. Penelitian ini adalah studi pustaka (<em>library research</em>) dengan menggunakan metode deskriptif-analitis dan komparasi. Pemikiran keduanya atas tasawuf dibedah secara dalam yang kemudian dikomparasikan guna menemukan titik temu persamaan dan perbedaannya. Paradigma tasawuf yang dikemukakan oleh Ibn Taimiyah dan Ibn Khaldun memberikan gambaran dalam tataran teoritis dan praktis yang dapat dijelaskan secara rasional. Dengan begitu umat Islam tidak terpolarisasi dalam memahami tasawuf yang terkesan cinta akhirat dan meninggalkan dunia. Akhirnya penelitian ini menunjukkan bahwa tasawuf pada dasarnya dapat dipraktikkan oleh umat Islam dalam kapasitasnya masing-masing.</p>
Tesis sobre el tema "Sufism and love understanding"
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Galin, Müge. "The path of love : Sufism in the novels of Doris Lessing /". The Ohio State University, 1992. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343749371.
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Scavone, Alexander. "Understanding the phenomenon of love". Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/16237.
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The concept “love” can refer to different types of relationships. We use it when talking about our family, friends, romantic partners, pets, god(s), pieces of art, ideas, etc. and refer to love as if it happens to us, like a feeling, or as an action or behavior that we conduct, like an emotion or special deed, or even as a type of relationship that is had between two things. No matter what manifestation that love takes on or how it is described, the phenomenon that occurs is always the same. Of course we express love in different ways with different objects, like romantically with romantic partners and familially with family members, but the process for giving our husbands and wives, mothers and fathers, pets and everything else a special importance is the phenomenon of love. My aim in this thesis is to explain the phenomenon of love. I will argue that love is a way of responding to an object through a process of appraising it for its subjective, intrinsic value and then bestowing the experience of that appraisal back onto the object as an extrinsic quality whereby the object becomes valuable and irreplaceably important. This way of looking at the phenomenon of love, through a value theory, is taken up as a compromise of the two popular value theories, The Appraisal View and The Bestowal View. Irving Singer makes arguments for uniting these actions of appraising and bestowing value into a theory of love however leaves much unexplained and thus comes under fire from his critics. My take on love will aim at explaining how a value theory that is a compromise between Appraisal and Bestowal can avoid the problems that are suggested by Singer’s critics and describe how love occurs.
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Koelliker, Lee. "For knowledge and love the mystical experience of Suhrawardi and San Juan de la Cruz /". Waltham, Mass. : Brandeis University, 2009. http://dcoll.brandeis.edu/handle/10192/23233.
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Ibrahim, Omneya Nabil Muhammad. "Divine love in the Moroccan Sufi tradition : Ibn ‘Ajība (d. 1224/1809) and his oceanic exegesis of the Qur’ān". Thesis, University of Exeter, 2018. http://hdl.handle.net/10871/33784.
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Aḥmad Ibn ‘Ajība (d. 1224/1809) is one of the prominent Sufi mystics who lived in Morocco during the 13th/ 17th century. His importance in Sufi scholarship is a reflection of the fact that he is one of the original Sufi scholars who contributed immensely to elucidating ambiguous Sufi concepts that were, by their very nature, enigmatic and only accessible through Sufi adepts. He also stood out as an intellectual theoretician in the science of Qur’ānic esoteric hermeneutics because he was one of the few scholars who managed to convey theoretical concepts and esoteric theories of Qur’ānic interpretation in a language that could be accessed by those with an average level of intellect. One of these theories is the concept of divine love. In this thesis, I propose to address the concept of divine love in Aḥmad Ibn ‘Ajība’s famous exegesis of the Qurān al-Baḥr al-madīd fī tafsīr al-Qur’ān al-majīd (Oceanic Exegesis of the Qurān). Over the course of this thesis, I endeavor to show how Ibn ‘Ajība combined what has been extensively written on the subject of divine love by different Sufi saints and mystics with the mystical exegesis of the Qur’ān. Ibn ‘Ajība is one of the early Sufis who connected theoretical works on the concept of divine love and practically applied them to the Qur’ān’s verses on love. This unique combination was an important breakthrough in the Sufi literature which other Sufi scholars then built upon in offering an exegesis of the Qur’ān - Shaykh Aḥmad Ibn Muṣṭafā al-‘Alawī (d.1934) was particularly important in this respect. Explaining the concept of divine love through his mystical interpretation of the love verses in the Qur’ān ultimately aspire to connect the purpose of creation (which was due to the Creator’s love for His creation), to the turning point (the return of the creation to the Creator). This symphony of love that is an essential component of the story of creation is well-defined, clearly stated and deeply analyzed in Ibn ‘Ajība’s work. He also met the challenge of overcoming the elliptical mystical language of exposition that was used by earlier Sufis; accordingly, he successfully simplified the ambiguous style of writing and decoded their enigmatic mystical doctrines. I hope that an analysis of Ibn ‘Ajība’s concept of divine love will stimulate the appetite of academic researchers to investigate the scholarly works of this luminary, and thus highlight his significance in the wider Sufi tradition. Ibn ‘Ajība's works have in general not received sufficient attention and deserve deeper and more sustained analysis.
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Säll, Ellen. "Att älska högt och på avstånd : En komparativ analys av kärleksuttrycket inom hövisk kärlek och klassisk persisk poesi av Jalal al-din Rumi och Fakhr al-din Araqi". Thesis, Umeå universitet, Institutionen för kultur- och medievetenskaper, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-183001.
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This essay aims to examine the expressions of love in classical Persian poetry and the European, medieval courtly love. The main focus is to analyze the Persian divine love using a selection of poems from Jalal al-din Rumis Vassflöjtens sång and Fakhr al-din Araqis Gnistornas bok, both translated and commented by Ashk Dahlén. The method used for this study is to analyze the Persian divine love with the perspective of the courtly love using the questions how the love in the poems are expressed and how it relates to the rules of courtly love. The knowledge behind the Persian poetry is mostly provided by Ashk Dahlén, Bo Utas and Simon Sorgenfrei with Kärleken begär att detta tal skall fram. The divine love is in the analysis compared with different expressions of medieval courtly love throughout the century supported by Anders Cullheds chapter about courtly love in Tidens guld: essayer om kanon, liv, poesi and Carin Franzéns Jag gav honom inte min kärlek: Om hövisk kärlek som kvinnlig strategi. I do a comparative analysis between the Persian poetry and different examples from the courtly love highlighting mostly the similarities but also some important differences. It also examines the use of eros and agape with the help of Anders Johanssons Kärleksförklaring: Subjektiveringens dialektik for a more in depth analyze. In conclusion, I found that there are a lot of similarities in the expression of both worldly and divine contexts but that it is built on different foundations. The essay ends by discussing the predominant similarities and why it might be similar but also problematizes and highlights a few differences like the use of eros and agape and the use of motives. The intention of this essay is to open up for further research regarding the subject and examine why it is possible to find such similarities at the same historical time but in two different parts of the world.Denna uppsats ämnar jämföra kärleksuttrycket i klassisk persisk poesi med den europeiska, medeltida höviska kärleken. Syftet med denna uppsats är att utifrån ett höviskt kärleksperspektiv analysera hur kärleken kommer till uttryck hos två namn inom den klassiska persiska poesin, Jalal al-din Rumi och Fakhr al-din Araqi. Den gudomliga kärleken har analyserats med hjälp av Rumis samling Vassflöjtens sång och Araqis Gnistornas bok, båda översatta och kommenterade av Ashk Dahlén. Metoden för denna uppsats är att analysera den persiska poesin med hjälp av den höviska kärleken som ett verktyg. Detta kommer att göras med hjälp av frågorna hur kärleken i poesin tar sig uttryck och hur den förhåller sig till den höviska kärleksmodellen. Vetskapen om den persiska poesin tillhandahålls av bland annat Ashk Dahlén, Bo Utas och Simon Sorgenfrei med antologin Kärleken begär att detta tal skall fram. Den gudomliga kärleken jämförs i analysen med olika uttryck av höviska kärlek genom århundradet med hjälp av Anders Cullheds kapitel om hövisk kärlek i Tidens guld: essay om kanon, liv, poesi och Carin Franzéns Jag gav honom inte min kärlek: Om hövisk kärlek som kvinnlig strategi. Jag gör en komparativ analys mellan den persiska poesin och diverse exempel från den höviska kärleken och framhäver framförallt dess likheter men också en del större olikheter. Uppsatsen undersöker också användningen av eros och agape med hjälp av Anders Johanssons Kärleksförklaring: Subjektiveringens dialektik för en djupare analys. Sammanfattningsvis visar analysen en rad likheter i uttrycket inom både värdsliga och andliga sammanhang men också att dessa likheter grundar sig på olika utgångspunkter. Uppsatsen avslutas med att diskutera de övervägande likheterna och varför dessa går att finna men problematiserar och framhäver även de olikheter som går att finna som användadet av eros och agape samt användningen av motiv. Intentionen med denna uppsats är att öppna upp för mer forskning inom området och att undersöka varför det är möjligt att finna dessa likheter under samma tidsperiod i olika delar av världen.
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Lecovin, Karen Eve. "An existential-phenomenological approach to understanding the experience of romantic love". Thesis, University of British Columbia, 1990. http://hdl.handle.net/2429/30139.
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The purpose of this existential-phenomenological study was to investigate the meaning of a romantic love experience. Six adult co-researchers discussed their romantic love experience with the researcher. The co-researchers were asked to recall the time before, during, and after the love experience. Two interviews were conducted. The initial in-depth interviews were tape-recorded and transcribed. The transcripts were analyzed according to the method outlined by Colaizzi (1978). Twenty-two themes were explicated from the transcripts. These were written into an exhaustive description of a romantic love experience. The essential structure of the experience was culled from the exhaustive description. The transcripts, the themes, the exhaustive description and the essential structure were validated by the co-researchers. The description of a romantic love experience is a starting point both for future research and for the development of appropriate counselling techniques to be used with clients who are romantic by disposition or by situation.Education, Faculty of
Educational and Counselling Psychology, and Special Education (ECPS), Department of
Graduate
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Krawczyk, Ewelina. "Understanding China's love for luxury.An analysis of luxury consumption in China". Thesis, Högskolan i Borås, Institutionen Textilhögskolan, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hb:diva-16795.
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The main assumption of this thesis is existence of traditional and modern values in the Chinese society. The author of this paper believes that this characteristic differentiates that market from other luxury markets and drives the way luxury is consumed. The study tries also proving that the perception of luxury and conspicuous consumption can be changed in time in the process of bigger internationalization of the country. The research focus is put primarily on psychology of luxury consumer in China and what stands behind their motivation of purchasing high-end products.Program: Master in Fashion Management with specialisation in Fashion Marketing and Retailing
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Horan, Sean M. "Understanding the expression and implications of deceptive affectionate messages". Morgantown, W. Va. : [West Virginia University Libraries], 2009. http://hdl.handle.net/10450/10371.
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Thesis (Ph. D.)--West Virginia University, 2009.Title from document title page. Document formatted into pages; contains vii, 149 p. Includes abstract. Includes bibliographical references (p. 115-129).
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Powell, Chantal. "Putting love to the test : understanding willingness to sacrifice in relationship dilemmas". Thesis, University of Southampton, 2002. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.271643.
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In what circumstances do individuals sacrifice direct self-interest for the good of their partner or their relationship? The research presented in this thesis used interdependence theory (Kelley & Thibaut, 1978; Thibaut & Kelley, 1959) as a theoretical framework for examining willingness to sacrifice in intimate relationship dilemmas. Two person specific variables, commitment and personal relationship needs, were examined alongside three situation specific variables, the cost of sacrificing, partners' relationship needs, and partners' strategy. The research had a varied methodological base consisting of two laboratory-based studies (outcome matrices represented relationship dilemmas), a scenario based paradigm, and a recall paradigm. The situation specific variables revealed tendencies for individuals to strive to maximise personal outcomes rather than joint outcomes. Individuals were consistently found to sacrifice less in dilemmas involving a high level costs and rewards, exhibited less sacrifice with a selfish partner as opposed to a sacrificial partner, and less sacrifice when paired with a partner who was described as being high in relationship needs. However, the person specific variables demonstrated factors within intimate relationships that may restrict this pursuit of self-interest. In line with previous research (e. g. Van Lange, Agnew, Harinck, & Steemers, 1997) a positive relationship was found between commitment and willingness to sacrifice. However the current research demonstrated that this relationship is only found in dilemmas that involve a high level of costs and rewards (e. g. moving home). When the costs and rewards involved are low (e. g. washing up), individuals classified as low in commitment exhibit similar levels, or sometimes even greater sacrifice, than individuals classified as high in commitment. It was demonstrated that individuals who are highly committed to their relationship hold more dyad-focused motives (e. g. concern for partner's well-being and needs) than less committed individuals. It is proposed that this increased focus on the dyad promotes a greater desire to maximise joint outcomes, resulting in the greater sacrificial behaviour exhibited in the high cost dilemmas. It was demonstrated that less committed individuals are more influenced by self-focused motivations for sacrificial behaviour, such as short-term exchange (i. e. getting something in return for their sacrifice) than high committed individuals. It is argued that these self-focused motives generally only justify sacrifice in dilemmas involving a low level of cost. The main conclusion drawn from this research is that both self-focused and dyad-focused motives underlie sacrifice. However, low committed individuals are more influenced by self-focused motives than high committed individuals, and high committed individuals are more influenced by dyad-focused motives than low committed individuals. This discrepancy results in situational differences (in terms of cost) in which low and high committed individuals are willing to sacrifice.
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Chen, Da-Peng. "A historical, comparative and critical study of Confucius' theory of jen (love) towards an understanding of Christian agape-love as a fulfillment and regeneration of Confucian jen-love /". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Thesis (M.C.S.)--Regent College, 1993.Includes abstract and vita. Includes bibliographical references (leaves 151-158). Includes Glossary of Chinese characters and bibliography of Chinese references.
Libros sobre el tema "Sufism and love understanding"
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Gaetani, Roger y Jean-Louis Michon. Sufism: Love & wisdom. Srinagar, Jammu & Kashmir: Kitab Mahal Publishers & Distributors, 2016.
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Jean-Louis, Michon y Gaetani Roger 1954-, eds. Sufism: Love & wisdom. Bloomington, Ind: World Wisdom, 2006.
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Schuon, Frithjof. Understanding Islam. Bloomington, Ind: World Wisdom Books, 1994.
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Frithjof, Schuon. Understanding Islam. Bloomington, Ind: World Wisdom Books, 1998.
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Frithjof, Schuon. Understanding Islam. Lahore: Suhail Academy, 1985.
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India) International Conference on Sufism (2011 Bhopal. Sufism: A celebration of love. Editado por Ajīta Kaura editor, Z̤ahīr Nūr editor, Khan Refaqat Ali editor y Foundation of SAARC Writers and Literature (India). New Delhi: Foundation of SAARC Writers and Literature, Apex Body of SAARC, 2012.
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Ananda. Sufi knowledge and Sufi love. Bombay: Swami Bhavaharananda, 1991.
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Tura, M. Nusret. The path of love. Istanbul, Turkey: Insan Publications, 2008.
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Frithjof, Schuon. Understanding Islam: A new translation with selected letters. Bloomington, Ind: World Wisdom, 2011.
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Penhall, Joe. Love and understanding. New York: Dramatists Play Service, 1999.
Buscar texto completoCapítulos de libros sobre el tema "Sufism and love understanding"
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Kamolov, Usmonali. "The Understanding of Self and others in Teachings of Sufism: Najmuddin Razi (1177-1252)". En Sufism, 185–93. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-13.
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Anjaria, Ulka. "Love". En Understanding Bollywood, 33–57. Abingdon, Oxon ; New York, NY : Routledge, 2021. |: Routledge, 2021. http://dx.doi.org/10.4324/9780429293726-2.
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Lumbard, Joseph E. B. "Love and beauty in Sufism". En Routledge Handbook on Sufism, 172–86. New York: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781315175348-14.
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van Stee, Annemarie. "Understanding Existential Self-Understanding". En Love and Selfhood, 167–85. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-06801-0_7.
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Diaz-Guerrero, Rogelio y Lorand B. Szalay. "Love, Sex". En Understanding Mexicans and Americans, 93–108. Boston, MA: Springer US, 1991. http://dx.doi.org/10.1007/978-1-4899-0733-2_7.
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Ahlgrim, Beth, Bill Fritz, Jeremy Gertzfield y Lisa Lukens. "Understanding". En Literature Activities Teens Actually Love, 1–21. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003236207-1.
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van Stee, Annemarie. "Cognitive Neuroscience’s Contributions to Self-Understanding". En Love and Selfhood, 143–65. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-06801-0_6.
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Valliere, Veronique N. "“But I Love Him”". En Understanding Victims of Interpersonal Violence, 114–27. New York, NY : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780367823245-8.
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Hunter, Cheryl A. y Abby Hurst. "Love and Advocacy in Childbirth". En Understanding Doulas and Childbirth, 99–124. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-48536-6_5.
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Steinbach, Susie L. "Marriage, free love, and ‘unnatural crimes’: Sexuality". En Understanding the Victorians, 275–95. 3a ed. London: Routledge, 2023. http://dx.doi.org/10.4324/9780367821807-14.
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Rzasoy, Seyfəddin. "The Concept of “Imam Ali” in The Sufism Thinking System: Functional Structure of Epic-İrfani Code". En International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201818.
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Sufism is the philosophical-theoretical teaching and socio-cultural practice of the model of God-World-Human relations based on the Sharia-Creation-Truth-Evolution-based evolution scheme. The sufism forms the core of the Sufi teaching concept of "Imam Ali". This concept plays the role of nuclear and concentration center, covering all manifestations and expression levels of the system of sufism. The concept of "Imam Ali" plays a formulas of socio-cultural organization by bringing together all the elements of imaginative systems as a moral idea. The concept of "Imam Ali" shows itself in all the manifestation levels of the Islamic world. It is impossible to imagine medieval classical poetry beyond that. Even beyond the concept of "Imam Ali", the cultural manifestations contradicting him must also be based on literary-art traditions based on this concept. One of the cultural space and codes of use that all the artistic-psychological freshness of the concept of "Imam Ali" is Azerbaijan's love epics. The content, idea and shaping of the love epics of Azerbaijan are directly related to Imam Ali's cult. There are two heroes of this epic: Lover and Beloved. Lover and Beloved, and the opponent (Antihero), according to our own observations, are instructed by God-Human-Satan trixotomic model. On the basis of the functional structure stands the mechanism of the struggle between Truth and False, the Good and Evil, the Good and the Evil. Keywords: Sufism, Imam Ali, Code, Sharia, Sect, Enlightenment, Lover, Beloved.
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Djunaidi, A. F., Lukman y Fatihatul Muthmainah. "Understanding and Application of Sufism to Overcome Inner Conflict Among University Students". En 2nd Southeast Asian Academic Forum on Sustainable Development (SEA-AFSID 2018). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/aebmr.k.210305.080.
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McKaughan, Daniel J. y Kevin C. Elliott. "Moral Molecules and Love Drugs: Objectivity, Understanding, and Backtracking". En 2014: Normative Aspects of Science Communication. Iowa State University, Digital Press, 2014. http://dx.doi.org/10.31274/sciencecommunication-180809-101.
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Olim, Sultonmurod. "THE ROLE AND SIGNIFICANCE OF SUFISM IN BABUR'S LIFE, WORLDVIEW, AND CREATIVITY". En The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/bwxa5016.
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This article examines Sufism's pivotal role in Babur's life and worldview, drawing from "Baburname" and contemporaneous writings. It elucidates Babur's unique stance toward Sufi figures and establishes the significance of Nakshbandi sheikhs in his life. This scholarly inquiry enriches our understanding of Babur's complex relationship with Sufism.
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Musalı, Namiq. "A New Source on Sheikh Zahid: Manâqib-i Sheikh Zahid-i Gilani". En International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201801.
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One of the leaders of Islamic mysticism (sufism) in the 13th century was Sheikh Tajaddin Ibrahim Zahid Gilani (1218-1301). His ancestors migrated from Khorasan (from Merv area of modern Turkmenistan) to Lankaran district of Azerbaijan. This man was involved in the Abhariyya branch of the Suhravardiyya sect at the beginning of his youth and began propaganda activities as a religious leader aged 55-60 years. He traveled for this purpose, invited people to the path of truth, educated thousands of disciples and caliphs and managed to win the love of people. Gilani had a great influence on the sultans of that era, especially on the Ilkhanid ruler Gazan Khan and gave him advice about fair government. Sheikh Zahid, who played an important role in the social life of the region in which he lived, left behind a large moral legacy. Such influential sects of the Turkic-Islamic world as Safaviyya, Khalvatiyya, Bayramiyya, Jalvatiyya, etc. come from this outstanding personality. His mausoleum is today in Shikhakaran (Hilyakaran) village of Lankaran district and is visited by the people. In current paper we reserached the unknown hagiography (Manâqib) of Sheikh Zahid. This work, as a part of manuscript book, is in the Kastamonu Manuscript Library (37 Hk 2694, vr. 97a-133a) and consists of 55 chapters. Hagiography of Sheikh Zahid was partially translated from Persian to Turkish by Mehmed b. Abdullatif, an Anatolian Turkish, in the 15th century. The Persian original of the work has not survived to this day. Keywords: Sheikh Zahid, Lankaran, Manâqib, Sufism.
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Torres, Francisco. "Understanding Preservice Teachers' (Mis)Understanding of Revolutionary Love in Pursuit of Teaching for Social Justice". En 2023 AERA Annual Meeting. Washington DC: AERA, 2023. http://dx.doi.org/10.3102/2016862.
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Liu, Ruisi, Xueai Li y Junjie Chu. "More Love, More Behavioral Intention: Understanding Elderly's Acceptance of Smartphone Applications". En 2021 14th International Symposium on Computational Intelligence and Design (ISCID). IEEE, 2021. http://dx.doi.org/10.1109/iscid52796.2021.00050.
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Petre, Ligiana. "THE TASTE OF LOVE: UNDERSTANDING THE RELATIONSHIP BETWEEN TASTE PREFERENCES AND COUPLES FUNCTIONING". En 6th SWS International Scientific Conference on Social Sciences ISCSS 2019. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sws.iscss.2019.3/s11.045.
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Yakupoğlu, Cevdet. "Sheikh Şa'bân-i Velî of Kastamonu, One of the Followers of Sheikh Ibrahım Zâhid-i Gîlânî's Irfan School". En International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201819.
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Sheikh Zâhid-i Gîlânî, one of the great Sufis who grew up in the Turkish geography of Azerbaijan, has a great place in Anatolian Sufi culture. The Sufis educated by this person also migrated to Anatolia and contributed to the spread of the Khalveti sect there. One of the followers of the Sufi thought that spread as a result of the activities of Sheikh Zahid's khalifas in Anatolia was Sheikh Şa'bân-ı Velî (d.1569). This person, who was born in Kastamonu in the last quarter of the 15th century, received his high madrasa education in Istanbul, later matured under the Sufi training of Konrapalı Hayreddin Efendi, who had a dervish lodge around Bolu, and was given the duty of guidance in his hometown, Kastamonu. Şa'bân-ı Velî gave lectures in different dervish lodges in Kastamonu and trained students and khalifas. In this study, brief information is given about Sheikh Zahid's understanding of Sufi thought, the life and legends of Şa'bân-ı Velî, who laid the foundations of Şa'bâniyya in Kastamonu two and a half centuries later, are examined, and the roles of these two great Sufis in Turkish-Islamic Sufism life are discussed. Keywords: Sufism Life, Khalvetiyya, Şa'bâniyya, Kastamonu, Azerbaijan.
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Janeczek, Piotr. "The psychology of love and the phenomenon of online dating – the need for research development". En Sociology – Social Work and Social Welfare: Regulation of Social Problems. Видавець ФОП Марченко Т.В., 2023. http://dx.doi.org/10.23939/sosrsw2023.040.
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Background: The psychology of love is a field that, although it has many well-established theories, is not a field that is thriving on research. This is particularly evident in Poland, where the psychology of love is a branch of psychology in terms of conducting research only just being developed. An important aspect that should be taken into account in the context of establishing romantic relationships is the increasingly popular phenomenon of getting to know each other via the Internet. Purpose: The purpose of this paper is to draw attention to the need for the development of the psychology of love and the need for a more thorough understanding of the phenomenon of online dating from an interdisciplinary perspective. Method: The method of developing this paper was to analyze the available literature on the psychology of love and the literature on the sociological aspect of getting to know each other via the Internet. Results: The analysis made showed a glaring need to develop the psychology of love through research. Conclusion: After analyzing the available sources related to the psychology of love and getting to know each other via the Internet, one can see a clear need for a deeper understanding of the aforementioned subject matter. It is also important to note the need to develop the possibility of psychometric measurement of love, especially in Polish conditions. Keywords: psychology of love, online dating, relationships, dating portals
Informes sobre el tema "Sufism and love understanding"
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, octubre de 2020. http://dx.doi.org/10.47816/01.001.20.
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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Schmidt-Sane, Megan, Syed Abbas, Soha Karam y Jennifer Palmer. RCCE Strategies for Monkeypox Response. SSHAP, junio de 2022. http://dx.doi.org/10.19088/sshap.2022.020.
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Given the health, social, and economic upheavals of the COVID-19 pandemic, there is understandable anxiety about another virus, monkeypox, quickly emerging in many countries around the world. In West and Central Africa, where the disease has been endemic for several decades, monkeypox transmission in humans usually occurs in short, controllable chains of infection after contact with infected animal reservoirs. Recent monkeypox infections have been identified in non-endemic regions, with most occurring through longer chains of human-to-human spread in people without a history of contact with animals or travel to endemic regions. These seemingly different patterns of disease have prompted public health investigation. However, ending chains of monkeypox transmission requires a better understanding of the social, ecological and scientific interconnections between endemic and non-endemic areas. This brief is intended to be read in conjunction with the companion brief entitled ‘Social Considerations for Monkeypox Response’.1 In this set of briefs, we lay out social considerations from previous examples of disease emergence to reflect on 1) the range of response strategies available to control monkeypox, and 2) specific considerations for monkeypox risk communication and community engagement (RCCE). These briefs are intended to be used by public health practitioners and advisors involved in developing responses to the ongoing monkeypox outbreak, particularly in non-endemic countries. This brief on RCCE strategies for monkeypox response was written by Megan Schmidt-Sane (IDS), Syed Abbas (IDS), Soha Karam (Anthrologica), and Jennifer Palmer (LSHTM), with contributions from Hayley MacGregor (IDS), Olivia Tulloch (Anthrologica), and Annie Wilkinson (IDS). It was reviewed by Will Nutland (The Love Tank CIC/PrEPster) and was edited by Victoria Haldane (Anthrologica). This brief is the responsibility of SSHAP.