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1
Alehegne, Mersha. "Orature on Literature: the Case of Abba Gärima and His Gospel." Aethiopica 19 (October 2, 2017): 52–60. http://dx.doi.org/10.15460/aethiopica.19.1.1127.
Повний текст джерелаАнотація:
This paper presents oral narratives told about Abuna Gärima, one of the so called Nine Saints, and his evangelical mission in northern Ethiopia. The narratives presented in the paper discuss different issues: where and how did he write his Gospel, which is believed to be the first Ethiopic Gospel, and the oldest known manuscript in the literary culture of the country; the different miracles the Saint performed during his years of service at the monastery; and how he is commemorated in the people’s popular songs and qǝne, a unique style of Gǝʿǝz poetry. These narratives were collected through oral interviews made with individuals who relate themselves to the monastery which is believed to have been founded by the Saint.
2
Whatley, E. Gordon. "Lost in translation: omission of episodes in some Old English prose saints' legends." Anglo-Saxon England 26 (December 1997): 187–208. http://dx.doi.org/10.1017/s0263675100002167.
Повний текст джерелаАнотація:
The following article explores one way of using Latin sources to increase our understanding and appreciation of the surviving corpus of vernacular prose hagiography in Anglo-Saxon England. Although the saints' legends in prose make up a significant portion of the Old English literary remains, they have been relatively neglected in comparison with the saints' legends in Old English verse, such asAndreas, Guthlac AandGuthlac B, and Cynewulf'sElene. As the standard bibliographies reveal well enough, the prose texts have been studied mainly from the perspectives of language, stylistics, codicology and basicQuellenforschung, and much less than the verse texts for their literary, historical or broadly cultural interest. This is particularly true of the twenty-nine anonymous legends, some of which are not readily accessible in printed versions, and most of which need re-editing. But even the hagiographic writings of Ælfric, which are better known, have been read only occasionally for their narrative contentperse. Primary emphasis has fallen instead on Ælfric's considerable stylistic and prosodic achievements. Moreover, the two most recent monographs on Ælfric's intellectual and doctrinal concerns hardly touch on his saints' legends.
3
Maddison, John. "Housing and Honouring the Saints: English Medieval Architecture and the Cult of Relics." Studia Liturgica 50, no. 1 (March 2020): 22–39. http://dx.doi.org/10.1177/0039320720906549.
Повний текст джерелаАнотація:
This article considers the architecture of English medieval churches and how it was affected by its function as a setting for the cult of saints. It looks at the impression which the patrons of medieval buildings were hoping to make on the minds and spirits of those who visited them. It is not concerned so much with the functional planning issues surrounding access, security, and the management of pilgrims as it is with the symbolic content of those larger spaces within which the shrine and its immediate surroundings are contained and visually celebrated. Plans, forms, and decoration carrying specific associations with prestigious buildings in Rome are considered in relation to some early medieval buildings. The new work at Canterbury, following the fire of 1174, created a new and influential architectural language adopted by other cathedrals in which aspects of the saint could be signaled by architectural detail and decoration. The article ends with the thirteenth-century Chapel of the Nine Altars at Durham as a setting for the shrine of Cuthbert.
4
Lufaefi, Lufaefi, and Zahro Nur Amalia. "Nawa Dewata Hinduistik dan Walisongo: Role-Model Dakwah Walisongo." International Journal Ihya' 'Ulum al-Din 22, no. 1 (May 30, 2020): 25. http://dx.doi.org/10.21580/ihya.22.1.5587.
Повний текст джерелаАнотація:
<p>Islam is a religion of compassion. This fact is different from the majority of followers who translate it in all segments of life in a formalistic form, so that the compassionate identity of Islam is often mortgaged. Islam is exclusive with other religions and beliefs. As a result, Islam is also difficult to expand and accused of being a rigid and exclusive religion. Islam that was born and developed in the archipelago practiced by Walisongo is flexible with other beliefs. One of its practices Walisongo succeeded in taking inspiration from the Hinduism of the Hindu Nawa Dewata to become Sufistic trustees. The nine deities in Hinduism were replaced by nine saints who later became known as Walisongo. Through Walisongo's da'wah analysis Islamizing other religions, namely theological approach, games and cultural accuracy, it was found that the change in cosmology of Nawa Dewata became Walisongo because in Islam and Hinduism both contained values of compassion, compassion, and intertwining among creatures God. The saints carried out the takeover by prioritizing three main principles, namely prioritizing the interests of the community over him, compassion as the concept of a human unity with God, and an emotional approach. All three make Islam easily understood as a religion of affection, so that it is easily accepted by Hindus.</p>
5
Semenenko-Basin, Ilya V., and Stefano Caprio. "Russian Liturgical Memories in the Slavic Byzantine-Catholic Menologion (Recensio Vulgata) of the Mid-20th Century." Slovene 10, no. 1 (2021): 368–91. http://dx.doi.org/10.31168/2305-6754.2021.10.1.16.
Повний текст джерелаАнотація:
The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.
6
Burtseva, Alla O. "The Soviet Journal “LOKAF” on Foreign Literature: How not to Become a Remarquable." Slovene 10, no. 1 (2021): 347–67. http://dx.doi.org/10.31168/2305-6754.2021.10.1.15.
Повний текст джерелаАнотація:
The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.
7
Agyenim- Boateng, Cletus, Francis Aboagye- Otchere, and Alice Anima Aboagye. "Saints, demons, wizards, pagans, and prophets in the collapse of banks in Ghana." African Journal of Management Research 27, no. 1 (January 17, 2022): 20–38. http://dx.doi.org/10.4314/ajmr.v27i1.2.
Повний текст джерелаАнотація:
The essence of banks in an economy cannot be underscored enough. However, poor institutional as well as unscrupulous banking and accounting practices could collapse a banking system and wreak an economy-wide havoc due to a contagion. Thus, the impact of bank failures/crises are grave. Given that this paper seeks to comprehensively discuss bank failures in the light of both agency and structural perspectives. Also, the study theorizes the causes of bank failures using Ayee's (2000) concepts and Pierre Bourdieu’s theory of social practice. The study adopted a qualitative methodology and used nine failed Ghanaian banks as cases. A latent content analysis on reports of these recent nine failed banks indicated the banking crises were a reproduction of old social actions, which include weak regulatory supervision, poor corporate gover-nance and risk management practices. Besides, the culture of weak enforcement explained the collapse of the local banks unlike their foreign counterparts who had internalized the culture of their parent companies and also possessed the right cultural capitals. Further, it was observed that weak saints, hungry and deceitful demons, lazy wizards, praise and attention-loving pagans and the neglect of prophets were the issues responsible for the bank crises or failures in Ghana.
8
Haydon, Colin. "St Winifred, Bishop Fleetwood and Jacobitism." Studies in Church History 47 (2011): 295–306. http://dx.doi.org/10.1017/s0424208400001030.
Повний текст джерелаАнотація:
During the Middle Ages, the cult of St Winifred was the most important of the many Welsh cults centred on wells. Winifred’s story was recounted in two medieval Lives: the Vita prima by Pseudo-Elerius (c. 1100), written from a Welsh perspective, and the Vita secunda by Robert, prior of Shrewsbury, written after the translation of the saint’s supposed relics to his abbey in 1138. According to these, Winifred (fl. c. 650) was educated by St Beuno in North Wales; and, although she had vowed herself to virginity, she inspired the lust of a local prince, Caradog, who, when repulsed, decapitated her. Where her head fell, a spring erupted; and Beuno restored Winifred to life and killed Caradog with a curse. Winifred subsequently became abbess at Gwytherin and, after her death, the spring’s waters were held to cure the sick miraculously. The spring, at Holywell in Flintshire, attracted countless pilgrims in the later Middle Ages, and Henry VII’s mother, Lady Margaret Beaufort, encased it in a fine building. At the Reformation, however, the cult of saints was abolished, the Twenty-Second of the Thirty-Nine Articles specifically denouncing their invocation.
9
Tohari, Amin. "Construction of the Wali Pitu’s Sacredness and Islamic Veneration in Balinese Hindu Civilization." Islam Realitas: Journal of Islamic and Social Studies 7, no. 2 (December 31, 2021): 123. http://dx.doi.org/10.30983/islam_realitas.v7i2.4722.
Повний текст джерелаАнотація:
<p class="abstrak">This article explains the <em>Wali Pitu</em> (the seven saints) as a new form of veneration dynamics in Indonesia, which was built by the sacredness of Bali as the heart of Hindu culture in Indonesia. This phenomenon is unique and interesting, because the seven tombs of Muslim saints are venerated by Hindus of the region. This study uses a qualitative approach with the case-study method, extracting data as documentation from the notes of Toyyib Zaen Arifin during the expedition to search the seven graves, and interviews with members of the Manaqib al-Jamali, guidance, organizers and religious tourism congregations, as well as several caretakers of the tombs. This article describes the sacred construction of the discovery of the seven sainthoods tombs and their cults and their dynamics as a new form of the veneration of saints in Indonesia, one that differs from the other forms of veneration in Java which has been deeply rooted for a long time, such as the <em>Wali Songo</em> (the nine saints).</p><p class="abstrak" align="left"> </p><p><em>Artikel ini berupaya menjelaskan Wali Pitu (tujuh wali) sebagai bentuk baru dinamika venerasi di Indonesia yang dibangun oleh sakralitas Bali sebagai jantung peradaban Hindu. Fenomena ini sangat unik dan menarik dimana kedua korpus yang diteliti sangat kontradiktif namun menjadi sebuah realitas nyata, dimana tujuh makam wali Muslim ditemukan di Bali sebagai jantung peradaban Hindu. Menggunakan pendekatan kualitatif dengan metode studi kasus, penggalian data berupa dokumentasi dari hasil catatan Toyyib Zaen Arifin selama ekspedisi pencarian tujuh makam wali, dan wawancara kepada anggota manaqib al-Jamali, pembimbing, penyelenggara dan jama’ah wisata religi, serta beberapa juru kunci makam Wali Pitu. Artikel ini menjelaskan konstruksi sakralitas atas penemuan tujuh makam wali dan pengkultusannya serta dinamikanya sebagai wujud baru venerasi orang suci di Indonesia yang berbeda dengan venerasi sebelumnya di Jawa yang sudah mengakar kuat sejak lama (Wali Songo).</em></p>
10
Tkacz, Catherine Brown. "Christian Formulas in Old English Literature:Næs Hyre Wlite Gewemmedand its Implications." Traditio 48 (1993): 31–61. http://dx.doi.org/10.1017/s0362152900012861.
Повний текст джерелаАнотація:
The heroes of God scorn apostasy. Bound and thrust into an insanely fired furnace, its flames jetting nine and forty cubits above the oven itself, they stand unconcerned in the midst of it, their bonds wondrously burned away. And the flames do not touch them; rather, the fire bursts out the sides to incinerate the torturers who stoke it. Then an angel of the Lord enters the furnace and thrusts the fire from the saints, who feel the pleasant refreshment of a dewy breeze. In the middle of the fire they stand and praise God. Astonished, their persecutor beholds the trio with the fourth who has joined them, who is like unto the Son of God, and calls the three forth from the midst of the fire. He, too, acknowledges and praises God when he and his court see, no longer through the confusing shimmer of heat, but with indisputable clarity, right before their eyes, the converting proof: no power had the fire over the saints' bodies, and not a hair of their heads had been singed, and neither had their garments been affected.
11
Mukhlis, Fahrudin. "Sunan Drajat’s Influences to Islamic Education: 15th Century." Progresiva : Jurnal Pemikiran dan Pendidikan Islam 8, no. 2 (January 21, 2020): 97. http://dx.doi.org/10.22219/progresiva.v8i2.11038.
Повний текст джерелаАнотація:
This paper attempts to provide a brief history of the nine saints named by walisongo, and more specifically Sunan Drajat and his role in the development of Islamic Education in various fields, such as da'wah, social, arts and culture and purification of aqīdah or creed. Specifficaly, this article will depict some points, such: First, the roles of Wali Songo to the propagation of Islam in Java; Second, Sunan Drajat’s method in Educating people; Third, Sunan Drajat’s Influences to Islamic Education. These aspects which give a description of a very good and successful method of preaching Islam in Indonesia especially in the land of Java
12
Chalik, Abdul. "Wali, Sultan, Kiai, dan Santri dalam Tadisi Agama dan Politik Islam Jawa." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 6, no. 1 (June 3, 2016): 139–67. http://dx.doi.org/10.15642/teosofi.2016.6.1.139-167.
Повний текст джерелаАнотація:
The article discusses the role of wali (the Muslim saints), sultan, kiai, and santri within religious tradition and politics in Java. The wali (commonly known as Walisongo or “the Nine Saints”) were people who initially spread Islam in Java. In their efforts to develop Islam, Walisongo also equipped their pupils with religious knowledge to spread Islam in the future. This is from such process the transfer of Islamic knowledge was primarily set off. Once the transition periods began, the role of wali had subsequently vanished and replaced by the formal ruler, namely sultan. The Mataram Sultanate was the biggest Islamic sultanate ever in the history of Java. Owing to the supremacy of the Sultan, Kiai Kasan Besari—as an ample example of kiai mentioned in this article—built a pesantren in an area called tanah perdikan (a tax haven) in Tegalsari Ponorogo, East Java, which became an origin of institutionalization of the pesantren in Java. The Sultan provided the pesantren both material aids and other kinds of support, including entrusting his sons to learn religious knowledge in it. It had been also followed by the royal courtiers and the best cadres of the sultanate who subsequently became litterateurs of the Kingdom.
13
Zapadalova, Polina V. "PROCOPY CHIRIN AND THE COMPENDIUM OF ICON PATTERNS FROM THE SIYA MONASTERY." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 1 (2022): 227–48. http://dx.doi.org/10.28995/2686-7249-2022-1-227-248.
Повний текст джерелаАнотація:
The article contains an analysis of nine images (prorisi), signed with the name of the painter Prokopy Chirin, from the book of icon patterns (late 17th century, RNB. OLDP. F88), which was created as a handbook for Russian iconpainters. Three of them comprise a small half-length Deisis; to this group belongs also the fourth drawing (fol. 185), which is a mirror image of the Mother of God (on fol. 198). The following three imprints, forming a group, show a full-length Deisis with the Holy Trinity in Majesty in the centre. The last two, the “Mother of God of Tikhvin” and the “Mother of God with a Child on the throne and the saints” are independent. All four images (two icons of the Deisis and two of the Virgin), to which the prorisi go back, fit into the so-called “Stroganov” artistic tradition and evidently reproduce the icons of Prokopy Chirin. Moreover, the book contains at least three more images related to his work: “Tsarevich Demetrius and Demetrius of Thessaloniki”, “Tsarevich Demetrius and Roman of Uglich” and “Saint Nicetas”. The icons that served as prototypes for these drawings have survived to the present day, and are stored respectively in the Tretyakov Gallery, the Russian Museum and the Smolensk State Museum (reserve.).
14
Marrassini, Paolo. "Frustula nagranitica." Aethiopica 14 (April 18, 2013): 7–32. http://dx.doi.org/10.15460/aethiopica.14.1.412.
Повний текст джерелаАнотація:
The article tries to point out some miscellaneous problems related to the traditions of the Nine Saints and to the Ethio-Ḥimyaritic war of the 6th c. A.D. For the first subject the interesting results achieved by Antonella Brita 2010 are basically confirmed, and a paragraph against the alleged Syrian/Syriac provenance of these saints is added. As for the second subject, after some onomastic notes stressing the traditional etymology of the second name of king Kaleb (from *sbḥ ‘to dawn’) and recalling the existence in the Islamic tradition of two kings Yūsuf (this explaining in turn the indication “Yūsuf the younger” found in at least one of the versions of the “Martyrium Arethae”), the texts which tell of a pagan king of Ethiopia who defeats a Judaizing one from Yemen (who in turn has persecuted Christians) are identified as speaking of the first of the two Ethio-Ḥimyaritic wars. Finally, the interesting proposal by Beaucamp – Briquel-Chatonnet – Robin 1999–2000, according to which the war should be dated at least in 531 because Procopius speaks of a still active (and not yet retired to monasticism) king Kaleb at that epoch, is put in doubt, because it tries to conciliate two entirely different kinds of sources, one historical and the other purely hagiographical, which as such has not to be compulsorily harmonized with the first.
15
Nuswantara, Kartika, Hurrotul Firdausiyah, Zuliati Rohmah, and Diana Nur Sholihah. "Multilingualism in Sunan Ampel Tomb Complex: A Linguistic Landscape Study." Insaniyat : Journal of Islam and Humanities 6, no. 1 (November 30, 2021): 43–55. http://dx.doi.org/10.15408/insaniyat.v6i1.21141.
Повний текст джерелаАнотація:
The present study focuses on the languages operating on the written signage that contribute directly to theformation of the linguistic landscape. The study chose Sunan Ampel Tomb in Surabaya, Indonesia, as one ofthe sites that has become a heritage conservation due to the history hidden in the site. This site is a part of the other sites in a series leading to the history of nine saints (Wali Songo) who brought Islam to Indonesia through one of the islands, Java. The study aimed at describing the linguistic landscape of the site to help learn about the languages operating on the signage found in Sunan Ampel Tomb complex and the hidden history leading to multilingual multilingualism in the area. By using a direct observation and interview to gather the data,the study informs that the sites are typically dominated with Indonesian language operating in monolingualsignage. Despite a few in number, the multilingual signage can still be found to depict several languages including English, Arabic, and Indonesian language. The domination of Bahasa Indonesian demonstrates the implementation of policy for using the language as the national language. While English and Arabic are used for the business purpose. The study also discovers the characteristics of the language displaying on the signage from the size of the fonts. In conclusion, linguistic landscape in Sunan Ampel Tomb describes the history of how the saint brought Islam to the society. Arabic artifacts stereotyping Islam existence can hardly be found here, and it becomes a proof the saint taught Islam without trying to change the already existing customs, cultures, and languages as well.
16
Prasanti, Ditha. "EKSISTENSI PONDOK PESANTREN SALAFI." Al-Mishbah | Jurnal Ilmu Dakwah dan Komunikasi 13, no. 1 (July 15, 2017): 139. http://dx.doi.org/10.24239/al-mishbah.vol13.iss1.80.
Повний текст джерелаАнотація:
This paper discusses Pesantren Miftahul Huda and factors that cause this salafi pesantren chose to maintain its salafiyyah in this modern era. This research used qualitative approach with a method of case study. The result of this research shows that the factors that make the salafi pesantren Miftahul Huda exists in this modern era are: first, the belief in the teachings of Islam spread by Walisongo (Nine Saints) that the first Islamic education in the land of Java is a salafi pesantren; Second, the mandate of the ancestors of who had pioneered the pesantren the salafi pesantren must exist until the end of time; Thirdly, Pesantren Miftahul Huda as salafi pesantren which was first established in Tasikmalaya in 1967 has a good management in establishing the strategy of developing salafi pesantren.
17
Ashif Fuadi, Moh. "Islamization and the Transition of Power in Nusantara According to Kiai Abul Fadhol's Aḥlā al-Musāmarah". ISLAMICA: Jurnal Studi Keislaman 16, № 1 (1 вересня 2021): 80–104. http://dx.doi.org/10.15642/islamica.2021.16.1.80-104.
Повний текст джерелаАнотація:
The discourse on the process of Islamization in Nusantara (Indonesia) still attracts academic attention. This article discusses the history of Islamization in Nusantara as represented by the book of Aḥlā al-Musāmarah written by Kiai Fadhol. He mentions Ten saints (Walisepuluh) as propagators of Islam in Java, adding one to the nine generally known as Walisongo. He also describes that Islam was brought to Nusantara by the scholars (‘ulamā’) from Pasai, who carried da‘wah out through several channels of Islamization. Using the library research method, this article shows no significant difference between the Walisepuluh and the Walisongo characters. The Islamization of Nusantara presented in the book was intensified through the diaspora of kinship marriages, the education of the Pesantren Ampel Denta, which produced a network of students, and the establishment of Demak Kingdom, which strengthened the influence of Islam over the Javanese population.
18
Qomar, Mujamil. "ISLAM NUSANTARA." Epistemé: Jurnal Pengembangan Ilmu Keislaman 14, no. 1 (June 21, 2019): 131–50. http://dx.doi.org/10.21274/epis.2019.14.1.131-150.
Повний текст джерелаАнотація:
This article discusses an Indonesian interpretation of Islam, focusing on the popular concept of Islam Nusantara, the archipelagic Islam. It delves into the account what is Islam Nusantara and the underlying characteristic of the concept. As this article argues, Islam Nusantara reserves as a particular Islamic thought and method. Islam Nusantara is indeed an Indonesian interpretation of Islam that emphasizes on Islam as a cultural phenomenon thus inviting the understanding of religion through a cultural approach. This cultural approach demands pluralities and wasathiyah (moderation) as a main reference for understanding religion. To do so, Islam Nusantara begs inclusive, tolerance and friendly Islamic interpretation and respects differences in terms of cultures and religions. It takes its roots at the Islamic principles of tasamuh, tawazun and i’tidal. Historically speaking, the Javanese nine saints, the Walisongo, is a paradigmatic example in the early Islamic proselytization as translating Islam through cultural.
19
Susanto, Nanang Hasan. "Walisongo’s Educational Leadership through Modelling and Fulfilment of Human Basic Needs." Jurnal Pendidikan Islam 6, no. 2 (December 27, 2017): 311. http://dx.doi.org/10.14421/jpi.2017.62.311-330.
Повний текст джерелаАнотація:
Abstract
This study aims to trace the Walisongo’s (the Nine Saints) leadership model that is often considered successful in Islamizing the Javanese community in a relatively short time and almost without conflict. Through the literature search using analytic descriptive, this study brings the conclusion that based on the conventional leadership model division, the Walisongo’s leadership can be categorized into transformational leadership with characteristics capable of fostering the trust, pride, loyalty and respect of Javanese society. In addition, the Walisongo's leadership also conforms to the characteristics proposed by Tobroni, which include spiritual leadership, with characteristics based on the divine aspect, done with honesty and sincerely, drawing public sympathy and mobilizing them to follow the Walisongo’s teachings. This research also produces a finding that the success of Walisongo in educating the people of Java is due to their concern on the efforts to meet the basic needs of the society and provide models to follow.
Keywords: leadership, the Walisongo, model
20
Kiernan, Kevin. "The reformed Nowell Codex and the Beowulf manuscript." Anglo-Saxon England 46 (December 2017): 73–95. http://dx.doi.org/10.1017/s0263675118000042.
Повний текст джерелаАнотація:
AbstractLichfield Cathedral had a scriptorium and library in the early eleventh century. As a non-monastic establishment run by bishops and secular canons, Lichfield was not dissolved during the Reformation and undoubtedly kept some of its books. In 1563, Laurence Nowell, Dean of Lichfield Cathedral, subscribed the Thirty-Nine Articles of Religion, the main tenets of the Anglican Church. That year, someone wrote Laurence Nowell and the momentous date 1563 on the first page of the codex. The damage to the beginning and end of the codex suggests that a Reformer, deeming them unsuitable on religious grounds, excised the surviving texts from their original contexts. For a Reformer, the Life of St Christopher supported the Papist superstition of invoking and venerating saints, while Judith unduly showcased a non-canonical story from the Apocrypha. In this light, the Reformers unintentionally saved Beowulf and the rest of the Nowell Codex because they disapproved of them.
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Sakdullah, Muhammad. "KIDUNG RUMEKSA ING WENGI KARYA SUNAN KALIJAGA DALAM KAJIAN TEOLOGIS." Jurnal THEOLOGIA 25, no. 2 (March 7, 2016): 231–50. http://dx.doi.org/10.21580/teo.2014.25.2.394.
Повний текст джерелаАнотація:
Abstract: this article aim to explore of Kidung Rumeksa Ing Wengi that written by Sunan Kalijaga, one of Walisongo members (the nine saints) at Java. In this Kidung, Sunan Kalijaga discussed on the dangerof night which came from genie (jin), satan, and man. To ward off the danger, he advocated Muslims to read it at night. For this reason, for Moslem Javaneseespecially, this Kidung is recognized the most sacral and they always read it every night to get the protection from God. Abstrak: artikel ini bertujuan mengeksplorasi Kidung Rumeksa Ing Wengi yang ditulis oleh Sunan Kalijaga, salah satu anggota dari Walisongo (sembilan wali) di Jawa. Dalam Kidung ini, Sunan Kalijaga membahas tentang bahaya malam hari yang berasal dari jin, setan, dan manusia. Untuk menangkal bahaya tersebut, iamenganjurkan umat Islam untuk membacanya pada malam hari. Untuk alasan ini, bagi Muslim Jawa khususnya, Kidung ini sangat sakral dan mereka selalu membacanya setiap malam untuk mem¬peroleh perlindungan dari Tuhan. Keywords: Sunan Kalijaga, Sunan Bonang, Ahlu al-Sunnah wa al-Jamā`ah, Tuhan, manusia.
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Thahir, Lukman S. "ISLAM OF THE ARCHIPELAGO: COSMOPOLITANISM OF ISLAMIC CIVILIZATION IN INDONESIA." Jurnal Ilmiah Islam Futura 21, no. 1 (February 1, 2021): 23. http://dx.doi.org/10.22373/jiif.v0i0.5794.
Повний текст джерелаАнотація:
This paper elucidates and analyses one of the Muslim intellectual heritage in Indonesia which is phenomenal and cosmopolitan, what is called Islam Nusantara (Islam of the Archipelago). When reading the history of the arrival of Islam in Archipelago, most of the scholars studying Archipelago Islam agreed that Islamization of this area was conducted in a peaceful way. They assimilated and complemented each other to become what is called “citizen of the world”. Derridas called this as a model of universal hospitality or guiding principle to protect people from wars. As a religion of peace, Islam is cosmopolitan. This is proved by the fact that Islam is a religion which includes races and nations. This feature is marked by Nine saints (Walisanga) as Javanese unique agents in the fifteenth and sixteenth centuries, taking interactionist approach between Islam and local culture. This in turn creates Indonesian Islamic civilization which is called today “Islam Nusantara”, Islam without such obstacles as culture, religion, and nation, Islam with a peaceful face that respects humanity and emphasizes tolerance and empathy to human beings.
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Saefulloh, Aris. "Cyberdakwah sebagai Media Alternatif Dakwah." ISLAMICA: Jurnal Studi Keislaman 7, no. 1 (January 23, 2014): 138. http://dx.doi.org/10.15642/islamica.2012.7.1.138-160.
Повний текст джерелаАнотація:
The history of Muslims in different part of the world has shown that the religion of Islam is disseminated through various form of dakwah ranging from music, rites, and even dance. The medium of dakwah has always changed depending on the nature and character of the society in which Islam is propagated. In Indonesia for example, the Javanese music called Gamelan was used by the Nine-saints to carry out their dakwah activities. This paper tries to discuss this. It is aimed at answering the question of what is the extent to which the medium of dakwah is being used in a particular propagation activity, and what would be the implication on the dissemination of Islam in using this medium. The paper is particularly interested in investigating what it calls the cyberdakwah, namely dakwah by means of modern technology such as the internet and the like. It asks, what are the positive and negative implications of this way of dakwah for Islam and community at large? As the paper tries to come up with the answer for the question, it keeps in mind the fact that the cyberdakwah reflects the adaptive ability of the Muslims in carrying out their dakwah activities.
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Mukaffa, Zumrotul. "Sunan Ampel dan Nilai Etis Islam Nusantara: dari Tantra-Bhairawa kepada Praktik Keagamaan Nir-Kekerasan." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 7, no. 2 (December 4, 2017): 374–410. http://dx.doi.org/10.15642/teosofi.2017.7.2.374-410.
Повний текст джерелаАнотація:
This article focuses its discussion on the order of ethical values behind the success of Sunan Ampel, one of the Nine Saints (Walisongo), to co-modify the Pancamakara ritual that involves the Tantra-Bhairawa sect during the era of Majapahit Kingdom. The Pancamakara has been also called as Pancamakara Puja, Cakra Puja, Mo-Limo or Panca Ma, which stand on five basic elements, namely mamsa, matsya, madya, maithuna, and mudra. The study finds that Sunan Ampel had successfully created the concept of Pancamakara and its sustainability as exchange values with Islam with no intention to totally deconstruct its utility values. The value order consists of certainty to always emphasize islamization and to bridge Islam and local religious rituals in order to achieve peaceful and non-violent religious practices. The value order is transformed into existing pattern of culture. Consequently, the implementation pattern of Pancamakara as religious ritual had still been preserved but its substance was entirely deconstructed. Through his magical touch, Sunan Ampel had preserved Pancamakara that had no longer based on the five basic elements called Mo-Limo. Instead, the doctrine commands people to avoid the five basic elements and it now becomes Moh-Limo (unwilling to commit five immoral acts).
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Setiawan, Aris. "Polemic and Reasons for Reusing Wayang and Gamelan as A Medium for Contemporary Preaching Islam Religion in Central Java, Indonesia." Harmonia: Journal of Arts Research and Education 22, no. 2 (December 31, 2022): 254–67. http://dx.doi.org/10.15294/harmonia.v22i2.37525.
Повний текст джерелаАнотація:
This study aims to reveal the main reasons why wayang kulit (shadow puppets) and gamelan music were used again as tools of Islamic da’wah after the Wali Sanga era (Nine Saints). In Central Java (Banyumas, Solo, Demak, Pati), there has been a phenomenon of Islamic preaching and recitation performed by Kiai using wayang kulit and gamelan music. This study uses a phenomenological approach, which is to get an explanation of the apparent reality. This approach focuses on events that are seen as having an impact, polemic, and discourse on life. This study also uses a critical approach, looking critically at the phenomenon of -art- being researched to test how far the view that puts that wayang (and gamelan) is not by religious rules is accepted, rejected, and even opposed. The result shows that although da’wah using wayang and gamelan has sparked a lot of polemics, the use of wayang and gamelan music is considered more effective in spreading Islamic teachings to grassroots communities due to two factors. First, continuing the trace of tradition brought by the first Islamic missionaries in Java (Wali Sanga). Second, to make people aware, especially young santri (prospective preachers) or congregation today, realize that Islam is spread peacefully and without resistance through art.
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Bomko, Liliia. "The image of Paradise in «The Sermon on the Annunciation to the Holy Virgin» by Ioanikii Galiatovskii." Text and Image: Essential Problems in Art History, no. 2 (2019): 44–50. http://dx.doi.org/10.17721/2519-4801.2019.2.03.
Повний текст джерелаАнотація:
The article attempts to analyse the image of paradise in “The Sermon on the Annunciation of the Holy Virgin" from the collection "The Key of Understanding" (1659) by Ioanikii Galiatovskii. Paradise in his sermon is depicted as a hierarchical structure of the nine Angelic Choirs: the Angels, the Archangels, the Principality, the Authority, the Mastery, the Parish, the Throne, the Cherubim, and the Seraphim. Comparing the angelic choirs of Galiatovskii and the depiction of celestial choirs in «The Mirror of Theology» (1618) by Cyryl Trankvylion Stavrovetskyi, one can see some differences, including a change in the sequence of arrangement of angelic choirs and in the semantics of names, which Galiatovskii supplements with explanations of the saints' presence on all choirs. The theme of the Annunciation that becomes the beginning of the salvation of the human soul is brought closer to the understanding of paradise. If one compares the preaching on Gospel with a painting one can easily grasp substantial differences in the interpretation. Galiatovskii does not follow the biblical story of the Annunciation, which tells how did the Archangel Gabriel appear to the Holy Virgin and inform her of the birth of Christ. Instead, he interprets this event in anagogical (spiritual sense), describing paradise and the Blessed Virgin in a similar way. Visual art closely follows the biblical text when depicting the Annunciation – the Holy Virgin and the Archangel, who holds a white lily that means god news, are surrounded by several tiny angels that are holding a white lily flower (like in the painting by the French artist Philip de Champaign "Annunciation", 1644). Interestingly, the interpretation of the Annunciation in Ioanikii Galiatovskii’s writing is close to the theme of the Assumption. One might mention the painting "Assumption of the Virgin" (1475 - 1476) by the Italian artist Francesco Botticini, who depicted the Holy Virgin standing next to the hierarchical structure of the nine Angelic Choirs.
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Suzryukova, Elena. "PATRON SAINTS OF GEORGIA IN MODERN ORTHODOX WRITERS’ LITERATURE." Проблемы исторической поэтики 18, no. 4 (November 2020): 348–63. http://dx.doi.org/10.15393/j9.art.2020.8762.
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Semantics and functions of images that represent Georgia’s patron saints are examined in this article as exemplified in the Georgian Rhapsody, a collection of stories by O. Nikolayeva, stories by M. Saradzhishvili (from the books Do not rush to condemn and Next to you), Exile, a short story by V. N. Lyalin, and Wonderful journey to Orthodox Georgia by O. Rozhneva. Referring to episodes from the hagiography of Georgian saints in the texts in question allow us to trace the spiritual history of Georgia since the time of adoption of Christianity. The detailed list of saints is present in the books of О. Nikolayeva and О. Rozhneva. Even though only particular periods of Georgia's history are reflected in the stories of М. Saradzhishvili and V. N. Lyalin, the country's patron saints participation in the life of their characters in Georgia’s recent past or present day is undeniable. For example, Saint Equal-to-the-Apostles Nina performs a guardian function and her appearance during the Soviet years provides spiritual support to the female character of V. N. Lyalin’s story. First and foremost, a patron in combat, Saint George the Trophy Bearer is also a patron of the family. Venerable David of Garedzha is both an example of humility and a patron of the hearth and home. With his gift of prophecy, Blessed Gabriel (Urgebadze), mentioned in the book by О. Rozhneva, also assists on the path of personal salvation. Whereas О. Rozhneva’s book is exclusively focused on depicting Orthodox Georgia and its saints, the work of О. Nikolayeva provides a more comprehensive image of Georgia, including a vast stratum of the country’s cultural characteristics. In О. Nikolayeva’s book the saints represent a significant facet of Georgia’s image.
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Bella Agustin, Aqmarina. "JAVANESE MUSLIM LOCAL CULTURE AND TRADITION IN ISLAMIC PERSPECTIVE." Sunan Kalijaga International Journal on Islamic Educational Research 3, no. 1 (December 16, 2019): 15–24. http://dx.doi.org/10.14421/skijier.2019.2019.31.02.
Повний текст джерелаАнотація:
Back to the history of Islam arrival in Java, Islam came to Java is not in the condition of cultural vacuum. There have been a growing local culture in Javanese society, like Hindu culture, Buddhist culture and Animism-Dinamism culture. This condition then makes the Javanese Muslims people can not be separated from the existing cultures, and bring some pros and cons for doing it. In terms of the said culture, it is something that is related to the cycle of life like birth, marriage, and death as a transitional phase in terms of improving religious improvement. Beyond of the said culture, there are another Javanese Muslim traditions and cultures such as Sekaten. Sekaten is a tradition that came as one of preaching’s ways to spreading Islamic beliefs in Java. Which is that time the majority was Hindu. Based on the investigation result, the existing tradition and culture (that have been) done by Javanese Muslims is the outcome of culture acculturation between Islamic and Hindu-Buddhist cultures which was done by Wali Songo (The nine-saints). Through the cultural acculturation, Walisongo spread the Islamic beliefs in wise and humanity ways. So that the Islamic beliefs can be accepted by the community as well. In Islamic perspective, doing the said tradition and culture above for the safeguard of the community united is allowed as long as the tradition and culture is not contradicting to the paramaters of Islamic beliefs it self.
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el-Aswad, el-Sayed. "SPIRITUAL GENEALOGY: SUFISM AND SAINTLY PLACES IN THE NILE DELTA." International Journal of Middle East Studies 38, no. 4 (October 25, 2006): 501–18. http://dx.doi.org/10.1017/s0020743806412447.
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Although spiritual realities do not find a place in the explanatory scheme of modern science, they nevertheless play a significant role in the everyday life of people. This article discusses the interrelationship between blood and spiritual genealogies among Sufi orders in the Muslim world in general and in the Nile Delta of Egypt in particular. Contrary to theories of geographic reductionism that highlight the geographical features of the Delta, this research sheds light on the impact of cultural and religious factors, such as regional Sufi orders and related saint cults, on the inhabitation and perpetuation of the local landscape. Moreover, compared with the rich scholarship of the grand Sufi orders and saints, studies that deal with local branches of dominant Sufi orders are sparse. The relationship between Sufi beliefs and practices in local contexts and in broader national or global (Muslim) worldviews is also considered.
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Musfah, Jejen. "The Continuity of Walisongo’s Islamic Propagation (Da’wah): Religious Faculties at The State Islamic Universities (UIN) in Indonesia." HIKMATUNA : Journal for Integrative Islamic Studies 3, no. 2 (January 27, 2018): 111. http://dx.doi.org/10.28918/hikmatuna.v3i2.1076.
Повний текст джерелаАнотація:
The decline in numbers of Muslims and the lack of interest in religious studies were ironic for the State Islamic Universities (Universitas Islam Negeri — UIN) which one of its universities uses the name Walisongo (i.e. nine medieval saints who spread Islam in Java). The Islamic propagation of Walisongo evidently aimed at the Islamization of the Javanese isle, production of ‘ulama cadres, and establishment of an Islamic society. The religious faculties at UINs which are the continuity of Walisongo's efforts in propagating the Islamic teachings have been lessening recently. The purpose of this research was to analyze the causes of students’ low interest towards the religious faculties at UINs, and to relate them to the spirit of Walisongo's undertakings. This research was a literature research with a qualitative approach which did not hold quantitative data calculation. This research concluded that the existence of religious faculties at UINs was in line with the goal of Walisongo that was the spread of Islam through educational institutions. The entity of religious faculties that could be said as a continuation of Walisongo’s struggle in propagating Islam comprised four faculties: Adab, Ushuluddin, Syarī’ah, and Da'wah. For a special case at UIN of Jakarta, there is the Faculty of Dirāsāt Islamiyyāh cooperating with Al-Azhar University in Cairo. Faculties of religiosity had their golden age during IAIN period, yet have been waning throughout UIN period. The decline was assessed by the indicator of the decreasing number of students, particularly, compared to the number of students enrolled in the secular faculties at UINs.
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Adib, Ahmad, and Kundharu Saddhono. "PARADIGMA BUDAYA ISLAM- JAWA DALAM GEREBEG MAULUD KRATON SURAKARTA." ALQALAM 35, no. 2 (December 31, 2018): 119. http://dx.doi.org/10.32678/alqalam.v35i2.1081.
Повний текст джерелаАнотація:
In an attempt to spread Islamic teaching, Karaton (Javanese royal kingdom) Surakarta along with Walinsongo, nine saints spreading the religion in Java, designed the annual ritual, Grebeg Maulud, to celebrate the birth of Muhammad. The ritual, which is still held until now, symbolizes the generosity of the Surakarta King. The ritual also conceals many other valuable traditional values. In order to uncover them, this study explores the historical backgrounds that underlined the commencement of the ritual This study also examines the symbolical meaning and function as well as the structure and the working procedures of the ritual Besides, this study explores the Javanese-Islamic values as represented by Grebeg Maulud's Gunungan, mountain-shaped rice presented by the Karaton on Muhammad's birthday. To collect data, this study used historical literatures obtained from various references and information provided by sentana dalem (King's inner circles), religious figures, cultural experts, academicians and society in general This study has found that Karaton Surakarta's Gunungan still serves a traditional ritual although there has been some shifting over the time as reflected by the decreasing number of presented Gunungan. Initially, there were 12 Gunungan presented in every annual Grebeg Maulud. However, in the last couple of years, there are only around two until seven Gunungan presented by the Karaton. This study has also found that over the years, the ritual is still popular in society as many are interested to come when the Gunungan is presented. People are still eager to compete with each other to grab a piece of the Gunungan.
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Adib, Ahmad, and Kundharu Saddhono. "PARADIGMA BUDAYA ISLAM- JAWA DALAM GEREBEG MAULUD KRATON SURAKARTA." ALQALAM 30, no. 2 (August 30, 2013): 23. http://dx.doi.org/10.32678/alqalam.v30i2.1081.
Повний текст джерелаАнотація:
In an attempt to spread Islamic teaching, Karaton (Javanese royal kingdom) Surakarta along with Walinsongo, nine saints spreading the religion in Java, designed the annual ritual, Grebeg Maulud, to celebrate the birth of Muhammad. The ritual, which is still held until now, symbolizes the generosity of the Surakarta King. The ritual also conceals many other valuable traditional values. In order to uncover them, this study explores the historical backgrounds that underlined the commencement of the ritual This study also examines the symbolical meaning and function as well as the structure and the working procedures of the ritual Besides, this study explores the Javanese-Islamic values as represented by Grebeg Maulud's Gunungan, mountain-shaped rice presented by the Karaton on Muhammad's birthday. To collect data, this study used historical literatures obtained from various references and information provided by sentana dalem (King's inner circles), religious figures, cultural experts, academicians and society in general This study has found that Karaton Surakarta's Gunungan still serves a traditional ritual although there has been some shifting over the time as reflected by the decreasing number of presented Gunungan. Initially, there were 12 Gunungan presented in every annual Grebeg Maulud. However, in the last couple of years, there are only around two until seven Gunungan presented by the Karaton. This study has also found that over the years, the ritual is still popular in society as many are interested to come when the Gunungan is presented. People are still eager to compete with each other to grab a piece of the Gunungan.
Keywords: Islam, Java, Garebeg Maulud, Kraton Surakarta, and Walisongo
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Anam, Wahidul. "Encounter between the Prophet’s Sunna and the Society Tradition: a Study of Living Sunna in Puncu Sub-District, Kediri District." ADDIN 14, no. 1 (October 21, 2020): 1. http://dx.doi.org/10.21043/addin.v14i1.7818.
Повний текст джерелаАнотація:
Sunna, the prophet Muhammad’s traditions and practices, always develop and come to the attention of the next generation of Muslims. Indonesian Muslims as followers of the largest Islamic religion in the world have a unique concept in terms of the struggle of tradition from the relics of local religions with the teachings of Islam. The dialectics proceed dynamically as developed by Walisanga (the nine revered saints of Islam in Indonesia), which was known later as the cultural and religious acculturation model. This paper will describe how the process of religious acculturation with local culture in Puncu Sub-District, Kediri can be implemented well, especially related to their practice in carrying out the traditions of the Prophet Muhammad in their various religious lives. Some fundamental questions to be answered are how the process and form of living Sunna as well as the factors that influence the acculturation process applied in these. For this reason, this type of research is interdisciplinary, by not only based on the science of hadith, but also using an anthropological approach and cultural acculturation theory. The results found include: (1) traditions practiced in Puncu such as rituals in the process of birth, marriage, and body management are forms of living Sunna that have become customs and become part of the acculturation of local religion and culture that is going well; (2) this can be realized with at least a number of factors, including: the role of religious scholars and religious leaders with moderate characters, government officials who care about diversity, the existence of religious institutions that contribute to the cultivation of acculturation so as to minimize conflicts between local religions and cultures, as well smooth the agenda of faith and community traditions simultaneously.
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Marcinkowski, Christoph. "Paul Moses: The Saint and the Sultan: The Crusades, Islam, and Francis of Assisi’s Mission of Peace." ICR Journal 1, no. 3 (April 15, 2010): 539–41. http://dx.doi.org/10.52282/icr.v1i3.738.
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This book by Pulitzer Prize-winning New York journalist Paul Moses retells the story of a meeting that took place in the summer of 1219 during the Fifth Crusade (1213-21) between Saint Francis of Assisi - one of the best-loved saints of Catholic Christianity - and the Ayyubid Sultan al-Malik al-Kamil (r. 1218-38) in the Egyptian city of Damietta at the mouth of the Nile. In a dangerous and daring move by crossing enemy lines to advocate peace, St Francis and Malik al-Kamil shared a brief dialogue about war, peace and faith in the One God. The conversation inspired St Francis to return home with a bold challenge to his fellow Christians: to live peacefully with the Muslims despite the war between their religious leaders and to stop warfare of any kind.
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Kristin M. Anderson and Christopher W. Kimball. "The Saints on Sunday: Ballparks and Sabbatarianism in St. Paul." NINE: A Journal of Baseball History and Culture 17, no. 1 (2008): 1–15. http://dx.doi.org/10.1353/nin.0.0008.
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MADEN, FAHRİ, SERKAN KAYA, ERDAL ÖZYOL, and HASAN BASRİ GÜREL. "MALTEPE BAŞIBÜYÜK KÖYÜ DAVER BABA/KERİME NİNE TEKKESİ." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 104 (December 3, 2022): 211–40. http://dx.doi.org/10.34189/hbv.104.013.
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The Khorasan erens, the gazi dervishes and the Alp erens played important colonial roles in the Turkification and Islamization of Anatolia. Among the struggles of the Ottoman Principality in Byzantium, these gazi dervishes settled in the Kartal-Goztepe region and took on the role of spectators. Daver Baba Lodge was established and operated in Basıbuyuk village in Kartal-Maltepe region. There is no information about lodge’s activities at that time. It is said that Daver Baba built this unit in the 18th century. In 1826, during the closure and demolition of the Istanbul lodge on the banning of Bektashi, the destruction of the Daver Baba Lodge was also discussed. Daver Baba Lodge, which had been destroyed and closed for a long time, was revived by Kerime Nine in the second half of the 19th century. The 1871 tombstone, which is missing today, states that he was a saint. There is no information about lodge’s activities after its reopening. It is known that he is one of the supporters of the National Struggle. In 1925, due to the closure of all tekke, zāwiyah and tombs, Daver Baba Lodge’s activities came to an end, and the tekke property passed to the waqf (religious endowment) administration. Meanwhile, the lodge land, which was in the possession of Fatma Melahat Güllüzade, was put up for sale in 1933 with an advertisement published in the newspaper Aksam. Sükrü Gulluoglu, who bought the lodge properties, tried to protect the remaining relics from the lodge. In the meantime, the headship of the dervish lodge was conferred on Ekrem Halifebaba from Adana. However, the lodge building, which resisted the destruction of time until recent years, disappeared completely in the early 1990s. Today, the remains of the Ayazma, the fountain and the foundation walls of the Daver Baba Lodge are left behind. In addition, there are no traces left from the present, and the old tombstones have been lost. There is only a newly inscribed marble tombstone indicating that Daver Baba, Kerime Hatun and the martyrs were found there. We do not have archive records related to Daver Baba Lodge. The information available is more based on the observations made by Reshat Ekrem Kocu in the 1960s. In this study, the history of Daver Baba Lodge is considered within the framework of the researches carried out so far with the information given by Kocu and the archive records related to Basıbuyuk village where the tekke was established. Keywords: Istanbul, Maltepe, Basıbuyuk, Bektashism, Daver Baba, Kerime Nine, Adanali Ekrem Halifebaba.
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Locke, Ralph P. "Aidaand Nine Readings of Empire." Nineteenth-Century Music Review 3, no. 1 (June 2006): 45–72. http://dx.doi.org/10.1017/s1479409800000343.
Повний текст джерелаАнотація:
What influence did contemporary attitudes towards empire and towards ‘Other’ peoples exert on musical works, especially when those peoples were perceived as being of a different race?The answer surely varies with the genre and also with the complexity of the given work. The late Edward Said – the most prominent and controversial figure in cultural critique of this sort – put it well: a work that is ‘rich in … aesthetic intellectual complexity’ must not be treated as if it were a crudely ‘jingoistic ditty’ – or, for the present context, a racist one. Said's specific example of a complex literary work, in that passage from his important bookCulture and Imperialism, is Jane Austen'sMansfield Park, with its occasional, resonant references to a sugar plantation in the Caribbean and thus also to the British slave trade.1The problem becomes even more intense in music (of equivalent aesthetic complexity). Instrumental works are particularly difficult to interrogate on any ‘extra-musical’ basis, for an obvious and much-discussed reason: the relative inability of music, without verbal or visual anchors, to denotate and to narrate.2
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Baggio, Rafael Antunes, Raphael Orélis-Ribeiro, and Walter Antonio Boeger. "Identifying Nile tilapia strains and their hybrids farmed in Brazil using microsatellite markers." Pesquisa Agropecuária Brasileira 51, no. 10 (October 2016): 1744–50. http://dx.doi.org/10.1590/s0100-204x2016001000006.
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Abstract: The objective of this work was to evaluate a Bayesian model-based clustering method to identify the strains of Nile tilapia (Oreochromis niloticus) individuals from fish farms in Southern Brazil. Assignment methods using nine microsatellite loci were applied to differentiate individuals of five reference strains (GIFT, GST, Nilótica, Chitralada, and Saint Peter) and to identify individuals of unknown strains from fish farms near the Itaipu reservoir and in the Uruguay River basin. The procedure assigned the correct strain in more than 90% of the cases and was also able to detect hybrids between strains. The obtained results showed that several fish farms in Southern Brazil cultivate more than one tilapia strain and even interstrain hybrids. The proposed methodology is a reliable tool for the identification of the strain origin of Nile tilapia individuals.
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Pang, Rachel H. "Literature, Innovation, and Buddhist Philosophy: Shabkar’s Nine Emanated Scriptures." Numen 64, no. 4 (May 26, 2017): 371–93. http://dx.doi.org/10.1163/15685276-12341471.
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This article is about the Tibetan Buddhist poet-saint Shabkar Tsokdruk Rangdrol’s (1781–1851) nine “emanated scriptures” (Tibetan,sprul pa’i glegs bam). Described by Shabkar as being “unprecedented,” the “emanated scripture” is the single largest genre represented in hisCollected Works. In this article, I examine the significance of the emanated scripture using a literary perspective that remains cognizant of the texts’ original religio-cultural background. After considering the Buddhist philosophical context in which Shabkar understood his nine emanated scriptures, I demonstrate how an analysis of simile, intertextuality, textual structure, and style: (1) illuminates facets of the texts that may have otherwise remained unnoticed in traditional Buddhist contexts, (2) modifies the prevalent notion in Buddhist and Tibetan studies that traditional Tibetan society did not value newness, and (3) represents an important step towards understanding Shabkar’s written legacy and the relationship between religion and literature in comparative religious contexts.
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Ali, Muhammad. "Muslim diversity: Islam and local tradition in Java and Sulawesi, Indonesia." Indonesian Journal of Islam and Muslim Societies 1, no. 1 (June 1, 2011): 1. http://dx.doi.org/10.18326/ijims.v1i1.1-35.
Повний текст джерелаАнотація:
Based on some historical and anthropological accounts, this article examines adynamic interplay between Islam and local tradition in Indonesia with specialreference to Java and Sulawesi. It explains how local Muslims differed in theirinterpretation and application of Islam. It looks at processes of religious changeas a world religion interacts with local forces. The “localization” of Islam was aconstant feature in the expansion of Islam beyond the Arab homeland, includingSoutheast Asia. Based on the framework of ‘practical Islam’, rather than ‘normativeIslam’, and on the framework of both accommodation and conflict betweenshari’ah and adat as a whole system, rather than as separate entities, it providesa greater variety of Islamic beliefs and experiences. Comparatively, Javanesepeople have been more diverse than Sulawesi people in terms of religious spectrum;Muslims in Java have incorporated animism, Hinduism, Buddhism, andIslam into their culture system. Stories about the nine saints show how earlyIslamic preachers sought to accommodate Islam with local traditions. In Sulawesi,Dato ri Bandang and the other teachers, representing the elite aristocracy whoattempted to Islamize the kingdoms and the people alike and Syeikh Yusuf, representinga strict kind of Islam, show diversity but tends to suggest a less diversepicture, when compared to Java. Despite internal diversity in Java as well as inSulawesi, Java has remained more open and tolerant with cultural diversity,whereas Sulawesi has increasingly become more legalistic. Berdasarkan kajian sejarah dan antropologis, artikel ini membahas hubungandinamis antara Islam dan budaya lokal di Indonesia dengan rujukan khusus padaJawa dan Sulawesi. Artikel ini menjelaskan bagaimana orang Islam lokal berbedadalam memahami dan menerapkan Islam. Artikel ini melihat proses-prosesperubahan keagamaan ketika agama dunia bergumul dengan kekuatan-kekuatanlokal. Lokalisasi Islam adalah ciri tetap dalam penyebaran Islam melampaui tanahArab, termasuk Asia Tenggara. Berdasarkan kerangka “Islam sebagaimana yangdipraktekkan” (‘Islam praktikal’), bukan ‘Islam normatif’ dan kerangka akomodasidan konflik antara syari’ah dan adat sebagai sistem yang menyeluruh, bukanrealitas yang terpisah, artikel ini menawarkan kemajemukan kepercayaan danpengalaman Islam. Secara komparatif, orang-orang Jawa lebih majemuk daripadaorang-orang Sulawesi dalam hal spektrum keagamaan. Orang-orang Islam diJawa memasukkan animism, agama Hindu dan Buddha, dan Islam kedalamsistem budaya mereka. Cerita-cerita tentang wali songo menunjukkan bagaimanapenyebar-penyebar Islam awal berusaha mengakomodasi Islam dengan budayabudayalokal. Di Sulawesi, Dato ri Bandang dan guru-guru lainnya, yang mewakilikaum bangsawan yang berusaha melakukan pengislaman kerajaan-kerajaan danorang-orang, dan Syeikh Yusuf yang mewakili kaum yang lebih tegas, menunjukkankeragaman keagamaan, namun tidak semajemuk di Jawa. Meskipun adakemajemukan di Jawa dan di Sulawesi, Jawa tampaknya lebih terbuka dan tolerandengan perbedaan budaya, sedangkan Sulawesi menunjukkan kecenderunganyang legalistik. Namun demikian, keagamaan jangan dipahami bersifat statis,liner, lengkap, dan selesai.
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Rakhmanov, Azat B. "Tourism and the structure of attractiveness of the Baltic region metropolises." Baltic Region 11, no. 2 (2019): 73–93. http://dx.doi.org/10.5922/2079-8555-2019-2-5.
Повний текст джерелаАнотація:
International tourism is playing an increasingly important part in the life of all the nine countries of the Baltic region. In this contribution, I analyse the statistical data for 2010—2017 regarding the numbers of arrivals of international tourists and international tourism revenues in the Baltic region. Regional metropolises, which include nine capitals and Saint Petersburg, have a pivotal role in the tourism space of the region. I propose a methodology for empirical research into the attractiveness of ten Baltic cities as perceived by international tourists. This methodology distinguishes three major components in the tourism industry of the Baltic metropolises: hotels, restaurants, and sights. I estimate the attractiveness of these tourism infrastructure components in each of the ten cities using special indicators. Based on the data obtained, I calculate the integrated indicator of city attractiveness. The empirical study shows that, in the Baltic region, international tourists appreciate the most the hotels of Berlin, Warsaw, and Copenhagen, the restaurants of Tallinn, Riga, and Copenhagen, and the sights of Berlin, Stockholm, and Saint Petersburg. The most attractive Baltic cities for international tourists are Berlin, Copenhagen, and Stockholm. Although the sights of Moscow and Saint Petersburg are competitive in the tourist space of the Baltic region, Moscow and Saint Petersburg hotels and restaurants are noticeably inferior to those in other countries of the region.
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Dreisziger, Nándor. "The Saint Elizabeth of Hungary Roman Catholic Parish of Toronto: Nine Decades of Evolution." Hungarian Studies Review 43, no. 1-2 (October 1, 2016): 59–82. http://dx.doi.org/10.5325/hungarianstud.43.1-2.0059.
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Jordan, Alyce A. "Remembering Thomas Becket in Saint-Lô." Arts 10, no. 3 (September 14, 2021): 67. http://dx.doi.org/10.3390/arts10030067.
Повний текст джерелаАнотація:
France numbered second only to England in its veneration of the martyred archbishop of Canterbury. Nowhere in France was that veneration more widespread than Normandy, where churches and chapels devoted to Saint Thomas, many embellished with sculptures, paintings, and stained-glass windows, appeared throughout the Middle Ages. A nineteenth-century resurgence of interest in the martyred archbishop of Canterbury gave rise to a new wave of artistic production dedicated to him. A number of these modern commissions appear in the same sites and thus in direct visual dialogue with their medieval counterparts. This essay examines the long legacy of artistic dedications to Saint-Thomas in the town of Saint-Lô. It considers the medieval and modern contexts underpinning the creation of these works and what they reveal about Thomas Becket’s enduring import across nine centuries of Saint-Lô’s history.
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Delaporte, Marianne. "He Darkens Me with Brightness: The Theology of Pseudo-Dionysius in Hilduin's Vita of Saint Denis." Religion and Theology 13, no. 3-4 (2006): 219–46. http://dx.doi.org/10.1163/157430106779024653.
Повний текст джерелаАнотація:
AbstractIn the 9th century Hilduin of Saint Denis wrote two lives of Saint Denis for Louis the Pious, one in prose and one in poetry. These lives, predominantly the prose, were partially a collage of two previous lives and other documents to which Hilduin had access, including the works of Pseudo-Dionysius, which Hilduin first translated for the West. Hilduin displays particular originality as a hagiographer by giving us a synopsis and some commentary upon the Pseudo-Dionysian opus. By examining the first portion of the vita, which includes the nine chapters dedicated to the writings of the saint, one can begin to examine how Hilduin understand Pseudo-Dionysian theology and its impact upon the entire vita.
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Vlaemnick, Erik, and Olga Pustoshinskaya. "Hamburg–Saint Petersburg, Sanit Petersburg–Nice: Scenarios for the stability of twinning under stress." Przegląd Politologiczny, no. 4 (December 15, 2021): 49–61. http://dx.doi.org/10.14746/pp.2021.26.4.3.
Повний текст джерелаАнотація:
Against the background of the global COVID-19 pandemic and ongoing geopolitical tensions between the Russian Federation and the West, this chapter engages with the dynamics of European-Russia city diplomacy in times of crisis. By means of two representative case studies of existing twinning cities, namely Hamburg–Saint Petersburg on the one hand, and Nice–Saint Petersburg on the other, this chapter explores the evolution of twinning relations during the politically sensitive times. While paying attention to the legal bases and the historic evolution of selected cases of city cooperation, the authors identify major tendencies as well as opportunities in the field of city twinning and engage with the so-called digital turn in city diplomacy which has manifested itself since the start of the global health crisis in early 2020.
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Huliadi, Huliadi. "Profil Keterampilan Proses Sains Mahasiswa Melalui Praktikum Kimia Organik I." Reflection Journal 1, no. 2 (December 30, 2021): 77–81. http://dx.doi.org/10.36312/rj.v1i2.653.
Повний текст джерелаАнотація:
Keterampilan proses sains adalah keterampilan dasar yang diperlukan untuk menemukan, mempelajari, menguji, dan membuktikan konsep ilmiah melalui karya ilmiah di laboratorium alam atau buatan. Tujuan penelitian ini adalah untuk mengidentifikasi keterampilan proses sains mahasiswa program studi pendidikan kimia FSTT UNDIKMA pada praktikum kimia organik I. Penelitian ini merupakan penelitian kualitatif. Instrumen penelitian yang digunakan adalah rubrik penilaian Keterampilan proses sains. Keterampilan proses sains yang diukur dibagi menjadi sembilan indikator. Hasil penelitian menunjukkan nilai rata-rata dari sembilan indikator keterampilan proses sains sebesar 2,1. Skor terendah diperoleh pada keterampilan mendefinisikan variabel secara operasional, mengorganisasikan data penelitian, dan menganalisis data dengan skor masing-masing 1,2, 1,3 dan 1,3. Skor tertinggi diperoleh oleh indikator merancnag percobaan. Berdasarkan temuan peneliti, keterampilan proses ilmiah mahasiswa perlu terus dilatih untuk mewujudkan sumber daya manusia yang unggul di abad 21. Improving Student Collaboration Skills Using Science-Based Student Worksheets Science process skills are the basic skills needed to discover, study, test, and prove scientific concepts through scientific work in natural or artificial laboratories. The purpose of this study was to identify the science process skills of students of the chemistry education study program FSTT UNDIKMA in organic chemistry practicum I. This research is a qualitative research. The research instrument used was the rubric for the assessment of science process skills. The measured science process skills are divided into nine indicators. The results showed that the average value of the nine indicators of science process skills was 2.1. The lowest scores were obtained on the skills of defining variables operationally, organizing research data, and analyzing data with scores of 1.2, 1.3 and 1.3, respectively. The highest score was obtained by the experimental design indicator. Based on the research findings, students' scientific process skills need to be continuously trained to create superior human resources in the 21st century
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ТУАЛЛАГОВ, А. А. "ONCE AGAIN ON THE “ALANIAN” CROSSES." Известия СОИГСИ, no. 39(78) (March 31, 2021): 5–21. http://dx.doi.org/10.46698/vnc.2021.78.39.014.
Повний текст джерелаАнотація:
Статья посвящена так называемым «аланским» бронзовым односторонним крестам, найденным на территории исторической Алании, в том числе непосредственно в аланских катакомбных погребениях на территории современной Северной Осетии. Кресты имеют фигурные окончания с вписанными в них парными медальонами. В медальонах представлены грубо исполненные личины, а в центре крестов – Распятие или Богоматерь Одигитрия. В настоящее время известно девять соответствующих образцов. Два из них явно имитируют кресты-энколпионы. Находки крестов в комплексах позволяют считать нижней хронологической границей бытования крестов подобного типа у алан Северного Кавказа XI–XII вв. По форме и хронологически им близок один из типов нательных крестов с территории Древней Руси. Предполагают, что он был продукцией провинциальной византийской мастерской. Но непосредственно «аланские» кресты, как установили исследователи, сопоставимы с уникальным видом процессионного креста, происходящего из Константинополя и также хронологически близкого. Следует полагать, что непосредственными образцами для «аланских» крестов были подобные процессионные кресты, что свидетельствовало бы о сложившейся особой связи с ними алан, либо кресты-энколпионы (что наиболее вероятно), образцы которых остаются до сих пор неизвестными. Допустимо дополнительное влияние на выработку их форм и других византийских и русских крестов-энколпионов. Процессионный крест позволяет уточнить конкретные образы грубо изображенных персонажей в медальонах, которые ранее определялись только как «святые». В то же время несомненна местная переработка изображений на «аланских» крестах. Некоторые дополнительные наблюдения, кроме всего прочего, позволяют полагать идейное схождение между отраженными в процессионных крестах представлениями и аланскими традиционными солярными верованиями. The article is devoted to the so-called “Alan” bronze one-sided crosses found on the territory of historical Alania, including directly in the Alanian catacomb burials on the territory of modern North Ossetia. The crosses have figured endings with pair of inscribed medallions. In the medallions are represented rudely executed masks, and in the center of the crosses is a Crucifix or Our Lady of Hodegetria. Currently, nine corresponding samples are known. Two of them were clearly mimic the reliquary crosses. Finds of crosses in complexes allow us to consider the lower chronological boundary of the existence of crosses of this type among the Alans of the North Caucasus of the XI–XII centuries. One of the types of underwear crosses from the territory of Ancient Russia is close to them in form and chronologically. It is assumed that it was the product of a provincial Byzantine workshop. But directly “Alanian” crosses, as the researchers have established, are comparable to the unique type of processional cross, originating from Constantinople and also chronologically close. It should be assumed that the direct samples for the “Alanian” crosses were similar procession crosses, which would testify to the established special connection with them the Alans, or reliquary crosses, most apparently, the samples of which remain unknown until now. Other Byzantine and Russian reliquary crosses may also have an additional influence on the development of their forms. The processional cross makes it possible to clarify with specific images of roughly depicted characters in medallions, which were previously defined only as «saints». At the same time, the local conversion of images on the “Alanian” crosses is undoubted. Some additional observations, among other things, suggest an ideological convergence between the ideas reflected in the processional crosses and the traditional Alan solar beliefs.
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Vicherová, Šárka. "Commemorative coins issued in 2017." Numismatické listy 72, no. 3-4 (December 1, 2017): 184–93. http://dx.doi.org/10.1515/nl-2017-0017.
Повний текст джерелаАнотація:
Abstract The Czech National Bank issued nine commemorative coins in 2017. They included six silver CZK 200 coins issued to mark the 300th anniversary of the birth of Maria Theresa, 75th anniversary of operation called Anthropoid, 100th anniversary of the birth of Josef Kainar, 100th anniversary of the foundation of the “Sdružení českých umělců grafiků Hollar”, the 650th anniversary of the chapel of Saint Wenceslas in the Saint Vitus Cathedral and 100th anniversary of the foundation of the Czech Astronomical Society. In addition, one silver CZK 500 coin was issued to mark the 100th anniversary of the battle of Zborov. The second two commemorative CZK 5,000 gold coins from the Castles cycle – dedicated to Bouzov and Pernštejn castles – were also issued.
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Eriksen, Anne. "Making Facts from Stones: Gerhard Schøning and the Cathedral of Trondheim." Sjuttonhundratal 7 (October 1, 2010): 97. http://dx.doi.org/10.7557/4.2468.
Повний текст джерелаАнотація:
In 1762, the historian and antiquary Gerhard Schøning published a large work on the Cathedral of Trondheim. Originally the shrine of Norway’s patron saint and christening king, Saint Olav, the building had suffered decay since the Reformation. In the eighteenth century, large parts of the medieval structure lay in ruins. Schøning’s aim was to reveal the ancient glory of the Cathedral — and, implicitly, of the nation. His meticulous work gained him a still lasting scholarly reputation. While antiquarian studies normally were occupied with documents, monuments, inscriptions and other remains that could give genealogical information about princes and nobility, Schøning’s work is distinguished by the attention given to the physical structure of the building. Even if Schøning earned great renown as a historian, the article argues that there are important affinities between his ways of producing knowledge about the cathedral and the new natural history. By the means of systematic observation and careful description, Schøning ‘dissects’ the different parts of the building, making facts from stones.
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Soboleva, Alexandra E. "The Synaxarion Redaction of the Life of St. Alexander Svirsky: A Reconstruction of the Early Stages of the Text History." Slovene 5, no. 1 (2016): 148–83. http://dx.doi.org/10.31168/2305-6754.2016.5.1.5.
Повний текст джерелаАнотація:
The paper addresses the problems of the attribution and the geographical and chronological origins of the synaxarion redaction of the Life of St. Alexander Svirsky; it relies on textological, codicological, and palaeographic analysis of the surviving manuscripts. The author draws some conclusions about the formation of the regional variants of this medieval hagiographic text. Alexander Svirsky was the only Christian saint who was honored by receiving a manifestation of the Holy Trinity; this occurred in 1508. He founded the monastery of the Holy Trinity and was its archpriest until his dormition in 1533. The Life of Alexander Svirsky was written in 1545 by Herodion Kochnev, one of the saint’s acolytes, at the directive of Metropolitan Macarius for the Great Menaion Reader. The Life of St. Alexander Svirsky survives in a large number of copies— about 200—from the 16th and 17th centuries. Only nine of these copies show the text variant that the author of this study calls “the synaxarion variant”; they appear in synaxaria from the second half of the 16th and the beginning of the 17th centuries. Word-by-word text comparison allows one to conclude that these nine copies fall into three different redactions, each reflecting Herodion’s text. All three redactions originate from different areas, and they differ in subject matter and in the methods of elaboration of the Menaion text. On the one hand, this confirms that obviously there was a great need for this kind of text; on the other hand, it acknowledges the absence of a norm by means of which such texts might be compiled. The first, earliest, synaxarion redaction survives in seven copies, including one of the earliest copies of the Life, which dates back to 1549, according to a note by the scribe. It might have been created soon after Herodion’s text for the Great Menaion Reader to coincide with Alexander’s canonization in 1547. Despite the small number of surviving copies, this redaction was rather widespread and was known in Pskov and Novgorod, in the Trinity Lavra of St. Sergius, and probably in Romanov. The other two redactions were found in late, isolated copies. The second synaxarion redaction is known from the Vologda Synaxarion, and the third one—from the Synaxarion delivered from Moscow to Mozhaysk.