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1
Siu-Maliko, Mercy Ah. "A Public Theology Response to Domestic Violence in Samoa." International Journal of Public Theology 10, no. 1 (February 29, 2016): 54–67. http://dx.doi.org/10.1163/15697320-12341428.
Повний текст джерелаАнотація:
Domestic violence is a serious social problem in Samoa. Some studies have suggested that nearly half of Samoan women have been subject to abuse by intimate partners or parents. The increase in cases of domestic violence in Samoa is slowly raising the public’s awareness of its impacts on the victims, who are overwhelmingly women and children. The growing number of named cases of domestic violence, and many other cases, which are not reported, should make domestic violence a priority issue in theological reflection. This article explores how this pressing issue of domestic violence in Samoa may be seen as a case study for an Oceanic public theology.
2
Hayati, Ela Hikmah, and Rasikin Rasikin. "Peran Seni Tari Zikir Saman di Pandeglang, Banten." Jurnal Lektur Keagamaan 17, no. 1 (June 30, 2019): 99–112. http://dx.doi.org/10.31291/jlk.v17i1.596.
Повний текст джерелаАнотація:
This study discusses one of the dance arts in Pandeglang Banten, namely the Dhikr Saman dance. This dance is one culture that is able to carry Islamic values. The emergence of the Dhikr Saman dance culture is from a tarekat called Samaniyah brought by Sheikh Muhammad bin Abd Karim al-Samman from Aceh in the 18th century, by modifying the teachings of the Khalwiyat, Qadiriyah, Naqsabandiyah and Syadziliyah orders. This study aims to reveal how the role of the Dhikr Saman dance uses the structural functional theory analysis tool proposed by Talcot Parsons. The results of this study reveal that the Dhikr Saman Dance art is able to give a role in spreading Islamic values in the Pandeglang community in the aspects of religion and culture, but after 2009 the Dhikr Saman Dance no longer has an important role in the Society due to more modern thought changes brought by Muhammadiyah, which suggests that Islamic values contained in the Dhikr Saman dance are impure teachings.Keywords: Influence, Islamic Culture, Dhikr Saman, Pandeglang Studi ini membahas tentang salah satu seni budaya Tari di Pandeg¬lang Banten yaitu tari Zikir Saman. Seni tari ini merupakan salah satu budaya yang mampu membawa nilai-nilai Islam. Munculnya budaya tari Zikir Saman yaitu dari sebuah tarekat yang bernama Samaniyah yang dibawa oleh Syekh Muhammad bin Abd Karim al-Samman dari Aceh pada abad ke-18 M, dengan cara memodifikasi ajaran tarekat Khalwiyat, Qadiriyah, Naqsabandiyah dan Syadziliyah. Studi ini bertujuan meng¬ungkap bagaimana peran seni tari Zikir Saman dengan menggunakan alat analisis teori fungsionalisme struktural yang dikemukakan oleh Talcot Parsons. Hasil dari studi ini mengungkapkan bahwa seni tari Zikir Saman mampu memberikan peran dalam menyebarkan nilai-nilai Islam di kalangan Masyarakat Pandeglang dalam aspek agama dan budaya, akan tetapi setelah tahun 2009 tari Zikir Saman tidak lagi mempunyai peran penting dalam Masyarakat karena adanya perubahan pemikiran yang lebih modern yang dibawa oleh Muhammadiyah, yang menggap bahwa nilai-nilai Islam yang terkandung dalam seni tari Zikir Saman merupakan ajaran yang sudah tidak murni.Kata Kunci: Pengaruh, Seni Budaya Islam, Zikir Saman, Pandeglang
3
Heniwaty, Yusnizar. "SAMAN DANCE OF THE ACEH PEOPLE: IDENTITY AND ACTUALIZATION." Journal of Community Research and Service 2, no. 1 (July 31, 2018): 184. http://dx.doi.org/10.24114/jcrs.v2i1.10374.
Повний текст джерелаАнотація:
AbstractThis study aims to analyze the Saman dance of the Aceh people that focuses on the analysis of the function of Saman that becomes the identity of the Gayo people. The identity and the actualization of Saman in accordance to the religion and customs of the Gayo people include some aspects that create the dance of the Aceh people, such as: socio-religious life, philosophies, symbols, norms and ethics. In the analysis, Saman has some values that make it as the identity of the Aceh people in the present and future life.Keywords: Saman Dance, Identity, Actualization
4
Thornton, Alec, Maria T. Kerslake, and Tony Binns. "Alienation and obligation: Religion and social change in Samoa." Asia Pacific Viewpoint 51, no. 1 (April 2010): 1–16. http://dx.doi.org/10.1111/j.1467-8373.2010.01410.x.
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5
Elsera, Marisa, Glory Yolanda Yahya, Elfa Oprasmani, Casiavera Casiavera, and Syakila Syakila. "Eksistensi Suku Laut (Suku Akit) di Dusun Bangsal Ujung, Desa Sungai Asam, Kabupaten Tanjungbalai Karimun, Provinsi Kepulauan Riau." Jurnal Sosiologi Andalas 7, no. 2 (October 30, 2021): 81–93. http://dx.doi.org/10.25077/jsa.7.2.81-93.2021.
Повний текст джерелаАнотація:
Suku Akit (suku laut) who originally lived as a nomadic person lives in sampan. They have occupied houses on the land. Their houses were obtained through the government program Ministry of Social Affairs. This study described the existence of Suku Akit. They have not only settled/ relocated but also experienced changes in economies such as switching of traditional fishing tools to aquaculture, learning in schools, believing in religion, and having a figure who can bridge of the Suku Akit
6
Cote, J. E. "A Social History of Youth in Samoa: Religion, Capitalism, and Cultural Disenfranchisement." International Journal of Comparative Sociology 38, no. 3-4 (January 1, 1997): 217–34. http://dx.doi.org/10.1177/002071529703800302.
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7
Illman, Ruth. "Finlandssvensk och judisk." Nordisk judaistik/Scandinavian Jewish Studies 33, no. 2 (December 19, 2022): 19–37. http://dx.doi.org/10.30752/nj.125093.
Повний текст джерелаАнотація:
Artikeln undersöker hur frågor om finlandssvenskhet och judiskhet kopplas samman, kontrasteras och diskuteras i intervjuer med personer som – på skiftande vis – identifierar sig med bägge identitetsmarkörer. Artikeln söker svara på frågan hur det svenska i Finland uppfattas av intervjupersonerna: rymmer detta också det judiska och känner de sig hemma i den föreställda finlandssvenskheten? Med vardagsreligiositet (vernacular religion) som analytisk ram söker artikeln belysa de svåra val som uppkommer i vardagen för personer som vill leva judiskt på svenska i Finland idag, samt lyfter fram hur finlandssvenska kulturtraditioner värnas och förs vidare i judisk tappning i dagens Finland.
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Ireland, John D. "Samana Sutta." Buddhist Studies Review 9, no. 1 (May 21, 1992): 1. http://dx.doi.org/10.1558/bsrv.v9i1.15304.
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Ahdar, Rex Tauati. "Samoa and the Christian state ideal." International journal for the Study of the Christian Church 13, no. 1 (February 2013): 59–72. http://dx.doi.org/10.1080/1474225x.2013.755456.
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10
Safie, Shafiza, Mohd Yakub Zulkifli bin Mohd Yusof, and Khadher Ahmad. "Kredibiliti dan Pengaruh Faridah binti Mat Saman Terhadap Institusi Tarannum di Negeri Kelantan Credibility and Influence of Faridah binti Mat Saman on Tarannum Institution in Kelantan." Al-Bayan: Journal of Qur’an and Hadith Studies 19, no. 2 (October 19, 2021): 288–309. http://dx.doi.org/10.1163/22321969-12340105.
Повний текст джерелаАнотація:
Abstract Faridah Binti Mat Saman is a prominent figure among Quranic reciters in Malaysia and has won the competition of Quran recitation whether in national or international level for eight times. She has also been able to positively influence the Quranic institutions all over Kelantan and further embed her salutary impact towards the development of Tarannum studies in Malaysia starting from the year 1948 until 2018. This study is a qualitative research design using data collection methods through interviews, document analysis and declaration from Faridah Binti Mat Saman. The results show that the credibility of Faridah Binti Mat Saman has inspired Kelantan institutions through her morale, knowledge, expertise and skills which has resulted to favourable outcomes towards the institutions and the growth of Quranic tarannum studies in the state and Malaysia in general.
11
Wetherell, David. "Teachers All: Samoan, Fijian, and Queensland Melanesian Missionaries in Papua, 1884-1914." Journal of Religious History 26, no. 1 (February 2002): 78–96. http://dx.doi.org/10.1111/1467-9809.00143.
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Dhiman, Rekha. "NARMADAMAYI AMRITLAL VEGAD'S AESTHETIC." International Journal of Research -GRANTHAALAYAH 7, no. 11 (November 30, 2019): 185–88. http://dx.doi.org/10.29121/granthaalayah.v7.i11.2019.3733.
Повний текст джерелаАнотація:
Shri Amritlal Vegad has been adorned with Narmada love, adorned with important honors such as 'Shikhar Samman', 'Sharad Joshi Samman', 'Srishna Samman' and Mahapandit Rahul Sanskritayan. He saw Narmada-beauty in his religion, deeds and culture. During the Narmada Pad Yatra you used to have only one mantra, 'Narmada how beautiful you are' chanting it completed your Narmada revolutions. During this time you felt that moment with enthusiasm. Shri Amritlal Vegad's Kala-yatra attains perfection only after attaining the personality of the Narmada River, which flows continuously in Madhya Pradesh. In your vein, the wave of consciousness across the veins can be seen through drawings, drawings, collages that were created during your Narmada Parakamma. The purpose of your post tour has been cultural rather than religious. You saw the beauty of the environment with kindness and reverence.
‘शिखर सम्मान’, ‘शरद जोशी सम्मान’, ‘सृजन सम्मान’ तथा महापंडित राहुल सांस्कृत्यायन जैसे महत्वपूर्ण सम्मानों से सुशोभित श्री अमृतलाल वेगड़ नर्मदा प्रेम से ओत-प्रोत रहे हैं। उन्होंने अपने धर्म, कर्म और संस्कृति में नर्मदा- सौंदर्य को ही देखा। नर्मदा पद यात्रा के दौरान आपका एक ही मंत्र होता था, ‘नर्मदा तुम कितनी सुन्दर हो’ यही जाप करते हुए ही अपनी नर्मदा परिक्रमायें पूरी की। इस दौरान आपने उस पल को उत्साह के साथ महसूस किया। मध्यप्रदेश में अनवरत प्रवाहित होने वाली जीवनदायिनी ‘नर्मदा नदी’ का व्यक्तित्व पाकर ही श्री अमृतलाल वेगड़ की कला-यात्रा पूर्णता को पाती है। आपकी नस-नस में, संपूर्ण शिराओं में चेतना की लहर के दर्शन रेखांकनों, चित्रों, कोलाज के माध्यम से किये जा सकते हैं, जो कि आपकी नर्मदा परकम्मा के दौरान सृजित किये गये। आपकी पद यात्रा का उद्देश्य धार्मिक न होकर सांस्कृतिक रहा है। आपने पर्यावरण सौंदर्य को आत्मीय और श्रद्धा से देखा।
13
Porée-Maspero, Eveline. "Jonques et po, sampou et sampan." Archipel 32, no. 1 (1986): 65–85. http://dx.doi.org/10.3406/arch.1986.2312.
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14
Syarif, Zainuddin, and Abdul Gaffar. "Sketch Out the Myth of Wisdom and Blessing of Islamic Boarding School." Ijtimā'iyya: Journal of Muslim Society Research 4, no. 2 (September 24, 2019): 153–64. http://dx.doi.org/10.24090/ijtimaiyya.v4i2.3027.
Повний текст джерелаАнотація:
Boarding school culture is a part of Islamic social setting that acknowledges the differences of human "faith" in an intellectual approach to the problem that has been revealed in the empirical world. Boarding school tradition is one of the cultural acculturation forms of Islamic studies. There is a reflection that the “santri” relation to the "kiai" is an obedience of “sam'an wa ta'atan” by hoping to bless in order that they can get better lives. The blessing is part of the justification of religious symbol that is given by “santri” to their "kiai" such as blessing, “karamah” that function as the power source. Santri' assumptions to the "kiai" have the practice of "hisb" that is believed can result in blessing and clairvoyant. Those symbolic terms are like Barakah (blessing), tawadu', muru'ah, and other irreplaceable symbols that have negative meanings for santri like afraid to be cursed. Good attitudes of kiai always show and utilize symbols that contain moral discipline values (religion) to internalize in building a cultural formula of the blessing myths.
15
Holmgaard, Sanne Bech. "The role of religion in local perceptions of disasters: the case of post-tsunami religious and social change in Samoa." Environmental Hazards 18, no. 4 (November 15, 2018): 311–25. http://dx.doi.org/10.1080/17477891.2018.1546664.
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16
Rodgers, Darrin. "Pentecost "to the Uttermost": A History of the Assemblies of God in Samoa." Pneuma 30, no. 2 (2008): 357–58. http://dx.doi.org/10.1163/157007408x346663.
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17
Kalsum, Nyimas Umi. "Potret Praktik Keberagaman Masyarakat Palembang Abad ke-19 dalam Naskah Tasawuf." Manuskripta 9, no. 2 (December 30, 2019): 23. http://dx.doi.org/10.33656/manuskripta.v9i2.146.
Повний текст джерелаАнотація:
Abstract: Religion is a source of customs and traditions in life, although in the process of development it is never exactly the same between one region and another, but it can still take root especially in the Palembang area. This can be seen from pre-Islamic culture still shows its existence and shape even if only in a small percentage. For this reason, the question arises how the portrait of the 19th century Palembang religious practice? By looking at the presence of Islam at that time. To answer the question above, researchers used library research using historical research methods with script data sources, namely the Ratib Samman, Risalah Tawasul and Tuhfah ar-Ragibin. The data is verified and interpreted and then written in narrative form (historiography). The results showed that pre-Islamic culture still shows its existence, namely breaking by presenting juwadah (Palembang's wet cake) even though the people have embraced Islam and some religious practices are colored with traditional things wrapped in verses of the Quran as reading spells and prayers.
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Abstrak: Agama merupakan sumber adat istiadat dalam kehidupan, sekalipun dalam proses perkembangannya tidak pernah persis sama antara daerah satu dengan yang lainnya, tetapi tetap dapat mengakar khususnya di daerah Palembang. Hal ini dapat terlihat dari budaya pra Islam tetap menunjukkan eksistensinya dan bentuknya walau hanya dalam prosentase yang kecil. Untuk itulah muncul pertanyaan bagaimana potret praktek keberagamaan masyarakat Palembang abad ke-19? Dengan melihat kehadiran Islam pada saat itu. Untuk menjawab pertanyaan di atas peneliti mengunakan penelitian pustaka dengan menggunakan metode penelitian sejarah dengan sumber data naskah, yaitu naskah Ratib Samman, Risalah Tawasul dan Tuhfah ar-Ragibin. Data tersebut diverfikasi dan dinterpretasikan kemudian dituliskan dalam bentuk narasi (historiografi). Hasil penelitian menunjukkan, bahwa budaya pra Islam masih menunjukkan eksistensinya, yaitu menyanggar dengan menyuguhkan juwadah (kue basah khas Palembang) kendati masyarakatnya telah memeluk Islam dan sebagaian lagi praktek keberagamaan diwarnai dengan hal-hal yang sifatnya tradisional dengan dibungkus ayat-ayat Quran sebagai bacaan mantera dan doanya.
18
Vermander, Benoît. "Serge Tcherkézoff, Mauss à Samoa. Le holisme sociologique et l’esprit du don polynésien." Archives de sciences sociales des religions, no. 176 (December 31, 2016): 396. http://dx.doi.org/10.4000/assr.28356.
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Ruprecht, Louis A. "Athenagoras the Christian, Pausanias the Travel Guide, and a Mysterious Corinthian Girl." Harvard Theological Review 85, no. 1 (January 1992): 35–49. http://dx.doi.org/10.1017/s0017816000028753.
Повний текст джерелаАнотація:
I say, then, that it was Orpheus and Homer and Hesiod who gave the genealogies and the names to those who are called gods. … And as for statuary (εἰκόνες), it did not exist until the plastic arts and painting and sculpture were invented, nor had it even been conceived.These arts came in later with Saurias the Samian, Krato the Sikyonian, Kleanthes the Corinthian, and a Corinthian girl. Line drawing (σκιαγραφία) was discovered by Saurias, who sketched a horse in the sun; and painting (γραφική) by Krato, who traced the outline (σκιά) of a man and a woman in oils on a white background. Relief sculpture (κοροπλαθική) was discovered by the girl (she traced the outline [σκιά] of her lover on a wall while he was asleep). Her father was so delighted by the resemblance that, since he worked in ceramics, he engraved the impression and fleshed it out with clay. That figure (τύπος) is still preserved in Corinth. After them Daidalos, Theodoros, and Smilis invented sculpture and the plastic arts.
20
زين الدين, حنان لطفي. "عروض مختصرة". الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 21, № 83 (1 січня 2016): 231–25. http://dx.doi.org/10.35632/citj.v21i83.2541.
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بؤس الدهرانية: النقد الائتماني لفصل الأخلاق عن الدين، طه عبد الرحمن، الدار البيضاء: الشبكة العربية للأبحاث والنشر، 2014م، 191 صفحة.
منطق تدبير الاختلاف من خلال أعمال طه عبد الرحمن، حمّو النقّاري، الدار البيضاء: الشبكة العربية للأبحاث والنشر، 2014م، 127 صفحة.
نقد اللغة العربية الفصحى: نظرات في قوانين تطورها وبلى المهجور من ألفاظها، عبد الله أيت الأعشير، الكويت: وزارة الأوقاف والشؤون الإسلامية ومجلة الوعي الإسلامي، 2014م، 208 صفحة.
في سؤال العلمانية: الإشكاليات التاريخية والآفاق المعرفية، البشير ربوح (مشرفاً ومنسقاً)، الجزائر ولبنان: ابن النديم للنشر والتوزيع ودار الروافد الثقافية - ناشرون، 2015م، 388 صفحة.
العلمنة من الداخل: رصد تسرب التأصيلات العلمانية إلى فكر التيارات الإسلامية المعاصرة، البشير عصام المراكشي، القاهرة: مركز تفكر للبحوث والدراسات، 2014م، 309 صفحة.
الشورى: عقود من الذكريات الجميلة، سعود بن علي الحارثي، مسقط: بيت الغشام للنشر والترجمة، 2014م، 88 صفحة.
نظرية الشورى في الإسلام وسبل تفعيلها كنظام سياسي، أمجد ربيع أبو العلا، القاهرة: دار العلوم للنشر والتوزيع، 2014م، 159 صفحة.
الرواية العربية الجديدة: السرد وتشكّل القيم، إبراهيم الحجري، دمشق: النايا للدراسات والنشر والتوزيع، 2014م، 368 صفحة.
Nationalism, Language, and Muslim Exceptionalism (Haney Foundation Series), Tristan James Mabry, University of Pennsylvania Press, February 2015, 264 pages.
Religion, Secularism, and Constitutional Democracy (Religion, Culture, and Public Life), Jean L. Cohen & Cécile Laborde (Editors), Columbia University Press, December 2015, 464 pages.
Islam and Secularity: The Future of Europe's Public Sphere (Public Planet Books), Nilüfer Göle, Public Planet Books, October 2015, 280 pages.
Pious Practice and Secular Constraints: Women in the Islamic Revival in Europe, Jeanette Jouili, Stanford University Press, May 2015, 272 pages.
Islam, Context, Pluralism and Democracy: Classical and Modern Interpretations (Islamic Studies Series), Yaser Ellethy, Routledge, December 2014, 354 pages.
The Qur'an and the West, Kenneth Cragg, Georgetown University Press, January 2016, 244 pages.
The Anxiety of Erasure: Trauma, Authorship, and the Diaspora in Arab Women's Writings (Gender, Culture, and Politics in the Middle East), Hanadi Al-Samman, Syracuse University Press, December 2015, 312 pages.
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21
Nur, Khilda Wildana. "Locus Terikat dalam Tarekat: Eksistensi Kampung Khalwatiyah Patte’ne di Tengah Urbanitas." EMARA: Indonesian Journal of Architecture 4, no. 1 (August 16, 2018): 37–43. http://dx.doi.org/10.29080/emara.v4i1.173.
Повний текст джерелаАнотація:
An early Tasawwuf has already existed since Islam religion was first brought to Indonesia in which Tariqa traditions contributed to the spread of the faith. The Tariqa of Khalwatiyah Samman is one of the Islamic mysticisms which has developed and been in existence until now. The number of the Tariqa’s followers reaches hundred thousand of people spread in various loci including Patte’ne village in Maros Regency, South Sulawesi. The strategic location becomes an urbanity anomaly toward the surrounding integrated area. The Patte’ne village promotes its existential identity as a consistent locus tied to Khalwatiyah Tariqa. The implementation of this can be seen in the spatial pattern of the area, in the cultural values reflecting the activities applied either in daily rituals or annually ceremonial agendas, and in the human resources acted as role models adopted from the Khalwatiyah teaching. The approach of this research uses both descriptive research and a historical approach. The methods of data collecting are surveys, visual materials, and observations. The result of this research indicates that a village will stand valuable if the concept of urbanity remains existent, in the form of both social and economic systems. The implication of those various sectors can create a condition and a balancing role for all the components creating the surrounding area. It demonstrates that the existence of Patte’ne village has become a locus which energizes an urbanity performance, which means that all the available resources have respectively participated so that it creates a mutually symbiotic relationship.
22
Yasa, Putu Dana, I. Wayan Redi, and I. Nyoman Piartha. "EKSISTENSI PURA DALEM DI DESA PAKRAMAN JULAH KECAMATAN TEJAKULA KABUPATEN BULELENG." Jurnal Penelitian Agama Hindu 2, no. 1 (May 28, 2018): 431. http://dx.doi.org/10.25078/jpah.v2i1.500.
Повний текст джерелаАнотація:
<p><em>The temple is a holy place of Hindu religion to worship and connect to Ida Sang Hyang Widhi and all His manifestations. Pura Dalem in Desa Pakraman Julah is a group of Pura Kahyangan Tiga in Desa Pakraman Julah. Pura Dalem Julah has a uniqueness that is from the history of the founding of the temple which is believed to have existed long before Mpu Kuturan conduct pasamuan in Pura Samuan Tiga. Another uniqueness seen from the temple structure that does not use the concept of Tri Mandala and when the piodalan not use all kinds of types of facilities in rolling and piodalan activities should not be until the night. Based on the background of the problem can be formulated problems as follows: (1) How the existence of Pura Dalem in Pakraman Julah Village, Tejakula District, Buleleng District, (2) How Pura Dalem Function in Pakraman Julah Village (3) The Meaning of Pura Dalem in Pakraman Village Julah.</em></p><p><em>In this study using three theories, namely: (1) the theory of existentialism, (2) structural functional theory and (3) the theory of religion. This research is a qualitative field research. Data collection methods were conducted in three ways, namely (1) observation, (2) interview and (3) library study. This research is presented in the form of descriptive or narrative is creative and deep.</em></p><p><em>The results obtained are: Existence Pura Dalem in Pakraman Village Julah can not be separated from a very long history. The existence of Pura Dalem is believed by the Julah community to have a very important role to maintain the harmony of the Julah community. Pura Dalem is divided into three parts: Pura Dalem Kawitan, Pura Dalem Beneh / Bali, and Pura Dalem Jawa. Pura Dalem Julah has several functions namely social function, unifying function of ummah as well as religious function. The meaning contained in Pura Dalem is the meaning of ethics, aesthetics and the meaning of harmony. Pura Dalem has a very important role for the community Julah.</em></p><p><em> </em></p>
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Almagro-Gorbea, Martín, Antón Bouzas Sierra, and Lois Ladra. "Otra forma de ver el paisaje: “paisaje sacro” y topoastronomía en Viveiro (Lugo, España)." Cuadernos de Prehistoria y Arqueología de la Universidad Autónoma de Madrid 47, no. 1 (June 30, 2021): 169–206. http://dx.doi.org/10.15366/cupauam2021.47.1.006.
Повний текст джерелаАнотація:
Análisis etnoarqueológico interdisciplinar del paisaje sacro del territorio de Viveiro (Lugo) como aproximación empírica para mejorar la metodología existente para interpretar el “paisaje sacro” y aproximarnos a la mentalidad y al imaginario de la sociedad prerromana, una metodología que abre nuevas vías de investigación.
Se analiza las características geográficas y la articulación territorial con el rio Landrove, un hidrónimo celta, como eje. Se ha identificado la desconocida población de *Landobriga, en el Castro da Croa de Landrove, como centro sacro de ese territorio, cuyos habitantes pudieran denominarse *Landi, “Los hombres del llano” y también se señala la posible organización cuatripartita del territorio característica de los celtas. Particular interés ofrece la orientación topo-astronómica de muchos lugares sacros, con leyendas y ritos asociados de origen prerromano. Estos alineamientos topo-astronómicos permitían determinar los equinoccios y solsticios y las festividades celtas de media estación, Imbolc, Beltaine, Lugnasad y Samain, de acuerdo con el calendario ritual y la cosmología celtas, hecho que resalta el significado y la importancia de los análisis topo-astronómicos.
Este análisis evidencia una continuidad de “longue durée” hasta la actualidad de los principales lugares sacros y su gran densidad en el territorio. Esta continuidad y densidad del “paisaje sacro” es característica de la religión gallega, pero procede de los numerosos numina loci celtas, como confirman los Dinshenchas, numina en ocasiones relacionados con creencias animistas.
Los resultados confirman la importancia del “paisaje sacro”, reflejado en tradiciones, ritos, mitos y leyendas populares del folklore, que confirman las alineaciones topoastronomicas. Esta nueva forma de leer el paisaje es una enriquecedora aportación para conocer el imaginario y la religión popular que permite comprender mejor cómo veía el hombre prehistórico su territorio y los elementos que lo conforman como un paisaje vivo y sobrenatural, de carácter sacro, dentro de tradiciones ancestrales de origen animista.
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Widianti, Santi. "Compulsory Heterosexuality in Indonesia: A Literary Exploration of the Work of Ayu Utami." Religions 13, no. 10 (October 21, 2022): 1002. http://dx.doi.org/10.3390/rel13101002.
Повний текст джерелаАнотація:
The fall of Suharto from the presidency in the Reformation of 1998 created space for greater freedom of expression, including for women, in the world’s largest Muslim-majority nation, Indonesia. Ayu Utami is an Indonesian writer whose first novel, Saman, was published at the time of the Indonesian Reformation to critical and commercial acclaim. Other women writers followed her lead, expressing their work on women and sexuality. Through her writing, Utami challenges a patriarchal culture which continues to marginalise women. This paper focuses on the two of Utami’s literary works, Si Parasit Lajang: Seks, Sketsa dan Cerita (The Single Parasite: Sex, Sketches and Stories) (2003) and Pengakuan Eks Parasit Lajang (Confessions of a Former Single Parasite) (2013). These two books have parallel themes, representing Utami’s challenges to dominant discourses on women and marriage. In the first book, Utami shows that women face discrimination if they remain single. Her political stance to remain unmarried is a way to show that women can choose alternative ways of life, rather than submit to the valorised option: to get married. Utami’s shift of position, as elaborated in the second book through the story of her autobiographical character A, who is a Catholic, has to do with a developing tendency of the Islamic conservatism in Indonesia to silence the expression of minority groups, including minority religious communities. This paper argues that to understand Utami’s shift in position on marriage, we must understand the ways in which her position as a member of a minority and, sometimes endangered, religious community shapes her position.
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Nordberg, Andreas. "What Did King Hákon góði Do before the Battle at Fitjar and after the Battle at Avaldsnes?" Religionsvidenskabeligt Tidsskrift 74 (March 25, 2022): 119–38. http://dx.doi.org/10.7146/rt.v74i.132100.
Повний текст джерелаАнотація:
ABSTRACT: The starting point for this paper is the enigmatic stanza 6 of the Norwegian skald Guthormr sindri's mid-900s poem Hákonardrápa. This stanza depicts the Norwegian king Hákon góði clashing his spears together over the heads of the fallen warriors after the battle of Avaldsnes. But why did he do it? And what did Hákon do when he "played" (lék) in front of his army before the Battle of Fitjar, as portrayed in Eyvindr Finnsson’s poem Hákonarmál? Roman sources, iconographic motifs from the migration period to the Viking age, as well as information in Old Norse literature, suggest that war dances, intimidating movements, as well as aggressive and incendiary gestures, cries and songs constituted an important aspect of warfare among Germanic and Scandinavian peoples. In this paper, it is suggested that Hákon's – to us – enigmatic performances in Hákonardrápa and Hákonarmál may be understandable within the framework of this martial context.
RESUME: Utgångspunkten för denna artikel är en gåtfull strof (6) i den norske skalden Guthormr sindri’s dikt Hákonardrápa, från mitten av 900-talet. Strofen beskriver hur den norske kungen Hákon góði slog samman spjut över huvudena på de fallna krigare, som låg spridda över slagfältet efter slaget vid Avaldsnes. Varför gjorde han det? Och vad gjorde samme kung Hákon, när han enligt Eyvindr Finnsson’s poem Hákonarmál “lekte” (lék) framför sina krigare på slagfältet före slaget vid Fitjar? Romerska källor, ikonografiska motiv från folkvandringstid till vikingatid, liksom uppgifter i den norröna litteraturen, visar att krigsdanser, hotfulla rörelser samt aggressiva och eggande gester, utrop och sånger var viktiga inslag i krigsföringen bland de germanska och skandinaviska folken. I denna artikel föreslås att Hákon’s – för oss – gåtfulla handlingar i Hákonardrápa och Hákonarmál blir förståeliga inom ramen för denna militära kontext.
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Salh, Marewan Abdulrazaq, and Kamaran Aziz Abdulla. "The Political and Military Relationship Between Zaidi Princedom and Other Persian Princedoms During (250 - 316H / 928 – 864 A.D.)." Journal of University of Raparin 9, no. 2 (March 29, 2022): 206–32. http://dx.doi.org/10.26750/vol(9).no(2).paper9.
Повний текст джерелаАнотація:
The Princedom of Tahiri in Khorasan area during Abbasid caliphate followed a strict policy in front of the regions of Tabristan and Jurjan aiming to expand their ruling range in these areas supported by Abbasid caliphate. The Tahiris’ were considered as protectors of regions of western Eslamic Area and were apposing the appearance of any movement against the Abbasid caliphate, but even with that the Shiite Princedom of Zaidi established outside the will of the caliphate and had a main role in the political and military events in the eastern Islamic area in which had relations and battles with the present Persian Sunni Princedoms which continued till the fall of the Zaidi Princedom in 316 Hijri 928 A.D. by the Samanis’, as it was mentioned earlier in this research.
The nature of this study is divided in to three chapters in the first chapter we defined the Zaidi Princedom was defined as a Shiite Princedom in Tabristan area, And it had also shed some light on the political and military relationship between the Zaidi and Tahiri Princedoms. The second chapter is about the relation between the Zaidi and Safari Princedoms in term of politics and military in peace and war times.
In the third chapter a detailed analysis is given to relation between the Zaidiand Samani Princedoms which was hostile between the two of them because ofexpanding ambitions between both of them; also the difference of
religion was apart of this struggle.
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Drewes, G. W. J. "A note on Muhammad al-Samman, his writings, and 19th century Sammàniyya practices, chiefly in Batavia, according to written data." Archipel 43, no. 1 (1992): 73–87. http://dx.doi.org/10.3406/arch.1992.2807.
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Dahl Hambro, Cathinka, and Ingunn Aadland. "Røynda og språket." Prismet 73, no. 4 (January 18, 2023): 239–40. http://dx.doi.org/10.5617/pri.10087.
Повний текст джерелаАнотація:
Språket har fleire oppgåver. Ei av dei viktigaste er kanskje å beskriva. For det er slik vi hugsar. Den som maktar å ordsetje eiga erfaring, eksisterer utover seg sjølv. Den som ikkje er i posisjon til å fortelje eller beskrive, risikerer å gå til grunne. Men lar alt seg beskrive? Og maktar språket å setje ord på røynsla i all si gru? I haust har vi markert 80 år sidan skipet Donau gjekk ut frå kaien i Oslo. Vi har høyrt livsvitne fortelje si eiga historie, dei som erfarte at klassekameratar forsvann, og overlevande som greidde å flykta til Sverige. Gjennom desse forteljingane har enkeltmenneske som vart henta i heimane sine den 26. november, kome nærare i haust. Vi har høyrt, fordi nokon har fortalt. Forskingsprosjektet MEMOROBIA (MF) tar sikte på å fortelje ei gløymt forteljing: det romske slaveriet i moderne tid. Ifølge stipendiat Maria Dumitru er historien om slaveriet berre heilt nyleg blitt inkludert i nokre rumenske lærebøker. Og arbeidet med å forstå konsekvensane av slaveriet, nemleg systematisk stigmatisering av romer i dag, står att. Gjennom skjermen har også arbeidarane i Qatar fått eit ansikt. Deira livsvilkår er slaveri. Når det som ikkje toler dagens lys, kjem fram i lyset, kan også endringar tvinga seg fram. Slik kan språket medverka til endring. Men berre der ein brukar språk til å beskriva røynda. Språk og røynd heng unekteleg saman, og det er nettopp difor at den som ikkje ynskjer endring, må utøve sensur. Nokre gonger har språket makt til å skape røynd, men andre gonger er det røynda som skal endra språket. Ny teknologi og ny kunnskap gjev endra livsvilkår. Og språket skal beskriva nye erfaringar. Ja, sjølv bibelspråket er i kontinuerleg endring. Bibelselskapet reviderer bibelomsetjinga, og har fått reaksjonar på ei rekkje endringsforslag. Er det vi kjente som «å gå fortapt» det same som «å gå til grunne»? Og tåler vi at bibelteksten bruker metaforen «Guds slave»? Både røynda og språket er i spel. Korleis kan vi så beskriva erfaringar som ikkje er våre? Korleis skal vi omtale røynda, ved grensa av det vi kjenner? Korleis snakkar vi om død? Og korleis tematiserer vi Gud som treeinig i samtale med unge menneske? Disse er blant spørsmålene som diskuteres i det åpne nummeret du nå leser. I en refleksjonsartikkel drøfter Camilla Jørgensen betydningen av treenighetslæren i konfirmantundervisningen og i hvilken grad den kan ha relevans i unge menneskers liv. Hvordan kan treenigheten, et i seg selv komplekst og komplisert teologisk felt, gjøres forståelig for unge konfirmanter? Trenger de å forstå den? Dette nummeret har tre vitenskapelige artikler. Lars Unstad har undersøkt hvordan vi kan forstå og anvende de relativt nye kjerneelementene i skolen og i lærerutdanningen, blant annet gjennom en dokumentanalyse av forarbeidene til Læreplanverket for Kunnskapsløftet 2020. Videre drøfter Unstad ulike muligheter og utfordringer ved hvert enkelt kjerneelement i lys av fagspesifikk literacyteori. I nummerets andre forskningsartikkel diskuteres også et tema som vi foreløpig har lite erfaring med konsekvensene av, men som er en del av manges virkelighet og hverdag, nemlig barns skjermbruk. Margunn S. Dahle, Hans-Olav Hodøl, Trude Kyrkjebø og Øyvind Økland har undersøkt foreldres holdninger til bruk av skjerm i barnehagen og samarbeid mellom hjem og barnehage knyttet til dette. De understreker at det er behov for økt oppmerksomhet og kompetanse rundt temaet, både i forskningen og blant barnehagepedagoger. I den tredje forskningsartikkelen ser Anne Brit Lauvsnes på hvordan døden kan tematiseres under kjerneelementet ‘livsmestring’ i undervisningen. Dette er et tema som både store og små berøres av, men som kan være krevende å snakke om i undervisningen. Til slutt kan vi by på to bokmeldinger. Sturla Sagberg har anmeldt boken Det er her det skjer! Møter med etikk, region og filosofi i barnehagen, redigert av Teresa K. Aslanian. Her drøftes barnehagepedagogers tilnærminger til vanskelige spørsmål, etikk, religion og spiritualitet gjennom blant annet lek, fortellinger og samtale. Her er det også mye upløyd mark, og redaktøren selv beskriver bokprosjektet som å «bevitne det ukjennelige i pedagogisk praksis» (s. 23). Gunnfrid Ljones Øierud har lest Fordommer i skolen: Gruppekonstruksjoner, utenforskap og inkludering redigert av Marie von der Lippe. Boken drøfter svært aktuelle og viktige problemstillinger og bidrar til å belyse hva fordommer, rasisme, mobbing og utenforskap gjør med unge mennesker, samt hvordan vi kan bidra til å bekjempe det. Endring skjer. Den oppmerksomme leser har kanskje merket at denne lederartikkelen har skiftet fra nynorsk til bokmål underveis. Dette målskiftet markerer også nye tider – for Prismet. For nå takker Ingunn Aadland for seg og gir stafettpinnen videre til Cathinka Dahl Hambro. Tusen takk for strålende innsats, Ingunn, og velkommen Cathinka! God lesning! Ingunn Aadland og Cathinka Dahl HambroRedaktører
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Lee, Joel. "Jagdish, Son of Ahmad: Dalit Religion and Nominative Politics in Lucknow." South Asia Multidisciplinary Academic Journal, no. 11 (June 18, 2015). http://dx.doi.org/10.4000/samaj.3919.
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Hashmi, Fahad. "Citizenship, Religion, and the Politics of Belonging: A Case Study of Shaheen Bagh." South Asia Multidisciplinary Academic Journal, no. 28 (July 6, 2022). http://dx.doi.org/10.4000/samaj.7690.
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Mohammad-Arif, Aminah. "The Paradox of Religion: The (re)Construction of Hindu and Muslim Identities amongst South Asian Diasporas in the United States." South Asia Multidisciplinary Academic Journal, no. 1 (October 16, 2007). http://dx.doi.org/10.4000/samaj.55.
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"THE SPIRIT OF ZEN. By Samvan Schaik. New Haven and London: Yale University Press, 2018. Pp. xiv + 256. Paperback, $17.00." Religious Studies Review 46, no. 3 (September 2020): 444. http://dx.doi.org/10.1111/rsr.14875.
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