Occulting the Dao: Daoist Inner Alchemy, French Spiritism, and Vietnamese Colonial Modernity in Caodai Translingual Practice

2018 ◽  
Vol 77 (2) ◽  
pp. 405-428 ◽  
Author(s):  
Jeremy Jammes ◽  
David A. Palmer

This article takes the case of the Vietnamese Cao Dai religion to examine how Asian religious leaders and translators, in a context of colonial modernity, invested a European language with their own cosmologies and discourses, building both a national identity and an alternative spiritual universalism. Studies of translation in colonial contexts have tended to focus on the processes and impact of translating European texts and ideas into the languages of the colonized. This article discusses the inverse process, examining how Caodai textual production used French spiritist language and tropes to occult its Chinese roots, translating Daoist cosmology into a universalist and anti-colonial spiritual discourse rooted in Vietnamese nationalism. These shifts are examined through a close examination of translingual practices in the production and translation of the core esoteric scripture of Caodaism, theĐại Thừa Chơn Giáo 大乘真教(The True Teachings of the Great Vehicle), rendered in its 1950 Vietnamese-French edition asThe Bible of the Great Cycle of Esotericism.This study demonstrates how colonial religious institutions and networks of circulation in Asia stimulate the emergence of new movements and textual practices that mimic, invert, jumble, and transcend the cosmologies of both the Chinese imperium and the European colonial regime.

ALQALAM ◽  
2015 ◽  
Vol 32 (1) ◽  
pp. 196
Author(s):  
Badrudin Badrudin

The Principles of Islam requirehuman to maintain  and improve their moral values BuT in fact, many  Moslems  face problems of moral deteriora tion, crisis of beliefs, and moral decadence that happenin all aspects of life. This moral deterioration is often associated by  the  experts  of  education  with the failure of educat ion. The failure of education relates to the education system that has various components that affect each other. The elements needed in the education system are the goal of education , educators, students, tool s,  and  natural  surroundings. The results of this study indicate that the essence of  spiritual  learning obligations according to Syaikh 'Abd al-Qadir al-Jilaniy is araising the total of  truth towards  Allah SWT's path.  The aims of the learning areto implement knowledge and clean  the heart (tazkiyyah al-nafs) from worldly characters and the lust of dirtiness to ma'rifatullah. Spiritual educators are  those who  practice  the law of Allah, clean the heart and  guide  students to the  safety of life  in the Hereafter . Learners constantly face Allah and obey Him, do not meet the call besides Allah, listen  to  the  call  of  Allah  and implement everything stated in the Qur ·an  and  the  Prophet tradition. Teaching method used is the method of mau'izhah, sima',  ahwal ,   and   muhasabah  fial-nafs (introspection). Educational materials are  based  on  the  basics  of  spiritual education in the Qur'an, the Prothet tradition. and the opinion of Muslim religious leaders who have noble characters and integrate science.  Moral education  is  the core of Islamic education. The implications of the spiritual educational thought of Syaikh 'Abd al-Qadir al-Jilaniy toward the reality of Islamic education in Indonesia is the emphasis of moral education that leads to a balance relationship  between  the  exoteric  and esoteric aspects of the learning process.


2012 ◽  
Vol 6 (1-3) ◽  
pp. 309-329
Author(s):  
Claudia V. Camp

I propose that the notion of possession adds an important ideological nuance to the analyses of iconic books set forth by Martin Marty (1980) and, more recently, by James Watts (2006). Using the early second century BCE book of Sirach as a case study, I tease out some of the symbolic dynamics through which the Bible achieved iconic status in the first place, that is, the conditions in which significance was attached to its material, finite shape. For Ben Sira, this symbolism was deeply tied to his honor-shame ethos in which women posed a threat to the honor of his eternal name, a threat resolved through his possession of Torah figured as the Woman Wisdom. What my analysis suggests is that the conflicted perceptions of gender in Ben Sira’s text is fundamental to his appropriation of, and attempt to produce, authoritative religious literature, and thus essential for understanding his relationship to this emerging canon. Torah, conceived as female, was the core of this canon, but Ben Sira adds his own literary production to this female “body” (or feminized corpus, if you will), becoming the voice of both through the experience of perfect possession.


Penamas ◽  
2020 ◽  
Vol 33 (2) ◽  
pp. 185
Author(s):  
Tiwi - Etika

This article is the result of a research on the Kaharingan problematic issues of religious identity after being integrated into Hindu Dharma. During the ‘New Order’ (President Soeharto's government) Kaharingan religion was not included in one of the religions served by the state. The issue of state recognition and the ease of obtaining civil services for Kaharingan adherents are strong reasons for Kaharingan religious leaders to integrate Kaharingan as part of Hinduism. The research raises the issues: (1) how is the process of integrating Kaharingan religion into Hindu Dharma? (2) what are the implications of such integration? and, (3) how is the existence of Kaharingan religious identity as the original ‘Dayak tribe religion’ after integration into Hindu Dharma in the future? This study aims to portray the existence of Kaharingan religion during integration into Hindu Dharma. This type of research is qualitative-descriptive with the method of collecting data through observation and interviews with religious leaders and administrators of religious institutions namely the Hindu Kaharingan Grand Council (MB-AHK), as well as an analysis of documents related to the object of research. Theories used in this research are integration theory, identity theory and locality theory. The integration process has implications for various fields, ranging from education, social, religious, economic, political upto cultural identity. The future challenges of Kaharingan are: internal conflict, a dilemma of distortion from third parties and stigmatization as one of the Hindu Dharma sects.


2022 ◽  
Vol 21 (2) ◽  
pp. 218-237
Author(s):  
Fandi Gilar Saputro

Peristiwa makan adalah moment berharga bagi manusia. Makan bukan hanya peristiwa memasukkan makanan ke dalam mulut namun lebih dari itu peristiwa makan memiliki makna yang mendalam antara lain sebagai interaksi sosial dan identitas kultural. Makan adalah kegiatan sehari-hari yang selalu dilakukan manusia. Untuk bertahan hidup manusia harus makan. Seiring berjalannya waktu peristiwa makan bukan sekadar untuk mengenyangkan perut tapi juga suatu simbol untuk merayakan peristiwa penting. Bahkan dalam Kitab Suci banyak peristiwa iman yang ditandai dengan peristiwa makan. Peristiwa makan ini dimaknai sebagai moment perjumpaan kehidupan. Dalam tradisi Kristiani kita juga menemukan tradisi perjamuan ilahi yakni Ekaristi. Inti dari perayaan Ekaristi adalah ‘makan’ Tubuh dan Darah Kristus yakni yang disebut dengan Hosti dan Anggur. Segala bentuk aktivitas makan dalam kehidupan manusia dapat berdaya guna dan dapat membantu manusia memakani hidupnya dengan lebih mendalam. Untuk itu buah pemikiran dari teologi makan sangat dibutuhkan agar proses pencarian makna terdalam dari peristiwa makan pada kultur masa kini dan Ekaristi dapat ditemukan.   The occasion of eating is considered a precious moment for all people. Eating is not just a regime of putting food into the mouth, but rather than that, it is of deeper significance. Eating has means of social interaction and also of cultural identity. It is a day to day regular everyone committed to. In order to survive, humans are obliged to eat. As history went by, eating is not just an act of satiating the gut, but also marking significant events. In the Bible, numerous events of faith are celebrated through eating. To eat is to attend a life encounter. In Christian traditions, we understand that the Eucharist is a divine form of eating. The core of the Eucharist is to 'eat' the Corpus and Blood of Christ which is present in the Host and Wine. Any kinds of eating there is, shall give empowerment to help humans understand their lives more deeply. Thus, the fruit of the idea of the theology of eating is required to seek deepest eloquence from the occasion of eating in present culture and the Eucharist, shall be found.


Author(s):  
Eli Jelly-Schapiro

The assumption that September 11, 2001 constituted a historical rupture enabled the advent of the War on Terror and disabled its critical apprehension. Beginning to counter the trope of rupture, this Introduction locates the paradigms of security and terror—the core conceptual tropes of contemporary and American and global culture—within the long history of a specifically colonial modernity. After outlining this history—its rationalities of accumulation and governance—this Introduction poses the problem of representation, the question of how the colonial present is historicized and theorized in works of contemporary fiction and theory.


2013 ◽  
pp. 283-291
Author(s):  
Knud Jørgensen
Keyword(s):  
The Core ◽  

2019 ◽  
Vol 44 (2) ◽  
pp. 262-278
Author(s):  
Brendon C Benz

The present study presents an alternative model of pre-monarchic Israel’s political organization in tandem with an investigation into the role of place in the preservation of memory that explains how and why the tradition of Hazor’s demise was included in the Bible. Corresponding to the type of decentralized political organization attested in the Amarna letters, the core narratives in Judges depict Israel as a confederation of independent entities whose concerns revolved around local affairs. As the identity of Israel evolved over time, the memories of the most significant of these affairs were retained, often with the aid of material remains in the familiar landscape. The apparent injunction against building over Hazor’s 13th century palace ruins during Israel’s subsequent occupation and the inclusion of Hazor’s destruction from competing perspectives in the Bible suggest that it was an important event in Israel’s history, even if the entirety of Israel was not involved.


Religions ◽  
2019 ◽  
Vol 10 (2) ◽  
pp. 101
Author(s):  
Sarah Jobe

This essay introduces the concept of “carceral hermeneutics,” the art of interpreting Scripture from within prisons as, or alongside, incarcerated persons. Reading the Bible in prison reframes the Bible as a whole, highlighting how the original sites of textual production were frequently sites of exile, prison, confinement, and control. Drawing on the work of Lauren F. Winner, the author explores the “characteristic damages” of reading the Bible without attention to the carceral and suggests that physically re-locating the task of biblical interpretation can unmask interpretative damage and reveal alternative, life-giving readings. The essay concludes with an extended example, showing how the idea of cruciformity is a characteristically damaged reading that extracts Jesus’ execution from its carceral context. Carceral hermeneutics surfaces a Gospel counter-narrative in which Jesus flees violence and opts for his own safety. Jesus as a refugee (Matt 2), a fugitive (Matt 4:12–17), and a victim escaping violence (Luke 4:14–30) stand alongside Jesus as an executed person to offer a wider range of options for a “christoformity” in which people can image God while fleeing from violence in order to preserve their own lives and freedom.


2019 ◽  
Vol 62 (5-6) ◽  
pp. 773-798
Author(s):  
James Pickett ◽  
Paolo Sartori

AbstractThis essay argues that recent theoretical literature on the archive contains critical insights for studies of Islamic documents, while also pushing to move beyond some of the core assumptions of that same literature. There is no question that the fundamental concerns of an “archival turn” are every bit as relevant to studies of Islamic societies, past and present, as they are to European-dominated ones. Yet investigating Islamic “archives” presents the challenge of coming to terms with a concept—the archive—and an attending set of assumptions and theoretical baggage derived almost exclusively from European history. To address this challenge, we propose that employing the term “cultures of documentation” offers a way of having one’s cake and eating it too. In deploying this expression, we signal that there existed multitudes of textual practices and record-keeping activities in the pre-industrial Islamic world, and that it is possible to move away from “archive” as a term without abandoning the core insights and questions of the historical literature built around it.


Religions ◽  
2020 ◽  
Vol 11 (5) ◽  
pp. 256
Author(s):  
Daniel H. Olsen ◽  
Scott C. Esplin

For centuries, people have traveled to sacred sites for multiple reasons, ranging from the performance of religious rituals to curiosity. As the numbers of visitors to religious heritage sites have increased, so has the integration of religious heritage into tourism supply offerings. There is a growing research agenda focusing on the growth and management of this tourism niche market. However, little research has focused on the role that religious institutions and leadership play in the development of religious heritage tourism. The purpose of this paper is to examine the role of religious leaders and the impacts their decisions have on the development of religious heritage tourism through a consideration of three case studies related to recent decisions made by the leadership of The Church of Jesus Christ of Latter-day Saints.


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