Kono Tabi: A little-known Japanese Religion

1933 ◽  
Vol 7 (1) ◽  
pp. 105-109
Author(s):  
Arthur Waley
Keyword(s):  
Nineteenth Century ◽  
Continuous Flow ◽  
Middle Aged ◽  
Japanese Religion ◽  
Ways Of Life ◽  
Buddhist Monasticism

In 1802 Kino, a middle-aged Japanese peasant woman in a remote country place, declared that God, having many times tried unsuccessfully to manifest himself in saints and prophets, had “this time” (kono tabi) managed at last to find in her a vehicle for the delivery of his full and final message. From 1802 till 1826 (the year of her death God, through his intermediary Kompira, who plays the part that the archangel Gabriel plays in the Koran), inspired this illiterate peasant with a continuous flow of communications, which from 1811 onwards were taken down in writing and are preserved in some 300 rolls. On the strength of this revelation she founded a sect that despite prosecution in the nineteenth century to-day numbers about 40,000 followers, and which, though its ways of life owe something to Buddhist monasticism, can only be described as a separate religion.

scholarly journals Pentecostalism in the Modern World

Axis Mundi ◽  
2017 ◽  
Vol 4 ◽  
pp. 24
Author(s):  
Adam Stewart
Keyword(s):  
Nineteenth Century ◽  
Latin America ◽  
Working Poor ◽  
Modern World ◽  
Early Nineteenth Century ◽  
Ways Of Life

Some scholars claim that in the new century Pentecostalism will adapt to modernity thereby continuing its growth across many cultures and societies. By comparing the appeal of Pentecostalism in its original manifestation during the early nineteenth century in America with the appeal of its most vibrant contemporary expression in Latin America, one can ask whether Pentecostalism has widened its appeal to include a Postindustrial audience. It is concluded that Pentecostalism will not adapt to modernity, because it remains a movement against modernity. Pentecostalism’s appeal lies in its ability to provide a theodicy utilized by those who oppose the infringement of modern ideology upon their own ways of life, namely the working poor and conservative traditionalists.  

Autobiography

2018 ◽  
Author(s):  
John Stuart Mill
Keyword(s):  
Nineteenth Century ◽  
Political Philosophy ◽  
John Stuart Mill ◽  
Substantial Contribution ◽  
Intellectual Life ◽  
Jeremy Bentham ◽  
Ancient Greek ◽  
Political Thinker ◽  
Ways Of Life

It may be useful that there should be some record of an education which was unusual and remarkable John Stuart Mill (1806-73), philosopher, economist, and political thinker, was the most prominent figure of nineteenth century English intellectual life and his work has continuing significance for contemporary debates about ethics, politics and economics. His father, James Mill, a close associate of the utilitarian philosopher Jeremy Bentham, assumed responsibility for his eldest son's education, teaching him ancient Greek at the age of three and equipping him with a broad knowledge of the physical and moral sciences of the day. Mill’s Autobiography was written to give an account of the extraordinary education he received at the hands of his father and to express his gratitude to those he saw as influencing his thought, but it is also an exercise in self-analysis and an attempt to vindicate himself against claims that he was the product of hothousing. The Autobiography also acknowledges the substantial contribution made to Mill’s thinking and writings by Harriet Taylor, whom he met when he was twenty-four, and married twenty-one years later, after the death of her husband. The Autobiography helps us understand more fully some of the principal commitments that Mill’s political philosophy has become famous for, in particular his appreciation of the diversity, plurality, and complexity of ways of life and their possibilities. This edition of the Autobiography includes additional manuscript materials from earlier drafts which demonstrate the conflicting imperatives that influenced Mill’schoice of exactly what to say about some of the most significant episodes and relationships in his life. Mark Philps introduction explores the forces that led Mill to write the ‘life’ and points to the tensions in the text and in Mill's life.

ANXIETIES OF DISTANCE: CODIF ICATION IN EARLY COLONIAL BENGAL

2007 ◽  
Vol 4 (1) ◽  
pp. 7-23 ◽  
Author(s):  
JON E. WILSON
Keyword(s):  
Nineteenth Century ◽  
Political Culture ◽  
Intellectual History ◽  
Political Thought ◽  
Continuous Flow ◽  
Indian Society ◽  
Property Law ◽  
Early Colonial ◽  
Late Eighteenth ◽  
History Of

Historians of political thought tend to emphasize the continuous flow and transmission of concepts from one generation to the next, and from one place to another. Historians of Indian ideas suggest that India was governed with concepts imported from Europe. This article argues instead that the sense of rupture that British officials experienced, from both the intellectual history of Britain and Indian society, played a significant role in forming colonial political culture. It examines the practice of “Hindu” property law in late eighteenth- and nineteenth-century Bengal. It suggests that the attempt to textualize and codify law in the 1810s and 1820s emerged from British doubts about their ability to construct viable forms of rule on the basis of existing intellectual and institutional traditions. The abstract and seemingly “utilitarian” tone of colonial political discourse was a practical response to British anxieties about their distance from Indian society. It was not a result of the “influence” of a particular school of British thinkers.

Fundamental Considerations: The Deep Meaning of Native American Schooling, 1880-1900

1988 ◽  
Vol 58 (1) ◽  
pp. 1-29 ◽  
Author(s):  
David Wallace Adams
Keyword(s):  
Nineteenth Century ◽  
Native American ◽  
Educational Policy ◽  
White Culture ◽  
History Of ◽  
Deep Meaning ◽  
Ways Of Life

In the mid-nineteenth century, U.S. policymakers held two conflicting visions of the Indian's future: one, that Indians as a race were doomed to extinction, and two, that Indians were capable of being "civilized" and assimilated into White society. By the end of the century,in light of the Indians' loss of land and traditional ways of life, policymakers under-took an intense campaign to assimilate Indians through schooling. David Adams argues that to see this process of schooling simply as a means of assimilating the Indian into White culture is to rob this historic fact of its deeper meanings. Adams examines three perspectives and fundamental considerations that were at work at that time: the Protestant ideology, the civilization-savagism paradigm, and the quest for land by Whites, and explores how these translated into concrete educational policy. In the end the author argues that these three perspectives reinforced each other and were essential factors in the history of Indian schooling.

Millian Liberalism and Colonial Oppression

1999 ◽  
Vol 25 ◽  
pp. 79-97 ◽  
Author(s):  
D.G. Brown
Keyword(s):  
Nineteenth Century ◽  
John Stuart Mill ◽  
First Century ◽  
Civilizing Mission ◽  
Central Object ◽  
Twenty First Century ◽  
Colonial Oppression ◽  
Ways Of Life

In nineteenth-century Europe …. [w]ith rare exceptions liberals approved of colonialism and provided it with a legitimizing ideology …. Liberalism became missionary, ethnocentric, and narrow, dismissing non-liberal ways of life and thought as primitive and in need of the liberal civilizing mission.This is the judgement passed by Professor Bhikhu Parekh in his 1994 essay “Decolonizing Liberalism.” His deference to John Stuart Mill is shown in his making Mill not one of the exceptions, but rather the central object of attack. It would seem indeed that if the charges can be made good against Mill they will hold against nineteenth-century liberalism in general, and perhaps in some degree against twenty-first-century liberalism.Simple piety moves me to offer some defence of Mill's own good judgement, particularly in relation to India. But, in dealing with a phenomenon like liberalism, we need always to maintain a distinction which tends to blur. Doctrines and assertions are one thing. Historical movements and trends in a society are another.

Nineteenth-Century Arrow Wounds and Perceptions of Prehistoric Warfare

2005 ◽  
Vol 70 (1) ◽  
pp. 144-156 ◽  
Author(s):  
George R. Milner
Keyword(s):  
Nineteenth Century ◽  
North America ◽  
Papua New Guinea ◽  
American West ◽  
Intergroup Conflict ◽  
Eastern North America ◽  
Indian Wars ◽  
Bone Damage ◽  
The World ◽  
Ways Of Life

In recent years, prehistoric warfare has increasingly attracted the attention of archaeologists in North America, much like other parts of the world. Skeletons with several forms of trauma, including arrow wounds, are often used as evidence of intergroup conflict, although opinion is divided over what these casualties might mean in terms of the effect of warfare on everyday life. Information on 191 patients from the nineteenth-century Indian Wars in the American West indicates that only about one in three arrows damaged bone, and as many as one-half of wounded lived for months or years following their injuries. Arrow wound distributions vary among Indian Wars cases, modern Papua New Guinea patients, and prehistoric skeletons from eastern North America, in large part because of differences in how fighting was conducted. Despite arguments to the contrary, it is reasonable to infer that even low percentages of archaeological skeletons with distinctive conflict-related bone damage indicate that warfare must have had a perceptible impact on ways of life.

British Society in Guntur During the Early Nineteenth Century

1962 ◽  
Vol 4 (2) ◽  
pp. 200-208
Author(s):  
Robert Eric Frykenberg
Keyword(s):  
Nineteenth Century ◽  
19Th Century ◽  
Social Life ◽  
British Society ◽  
Early Nineteenth Century ◽  
Early 19Th Century ◽  
Ways Of Life

That a similarity underlay local diversities of British society in India during the early 19th century is shown by Bernard S. Cohn's description of the British in Benares. A century ago, George F. Atkinson, in his Curry and Rice, observed:Let me remind you that, while there are numerous races, each with a different creed, caste, and language, so there are customs and manners peculiar to each: and this variety is not confined to the natives; for the habits and customs of social life among the English in India likewise present their petty diversities; and the “Qui Hye” of Bengal, the “Mull” of Madras, and the “Duck” of Bombay, adhere to and defend their own customs with jealous warmth of feeling … but there are [some ways of life] such as are common to the whole of India.

scholarly journals “En part égale”: Family, Inheritance, and Market Change in a Francophone Community on the Prairies, 1880-1940

2006 ◽  
Vol 9 (1) ◽  
pp. 39-62 ◽  
Author(s):  
Ken M. Sylvester
Keyword(s):  
Nineteenth Century ◽  
Market Economy ◽  
Middle Aged ◽  
Farm Families ◽  
Canadian Prairies ◽  
Rural Municipality ◽  
Market Change ◽  
Aging Parents ◽  
Family Ties ◽  
Parents And Children

This paper uses the fates of farm families in a southern Manitoba community to examine the evolution of nineteenth-century inheritance practice during the development of the Canadian prairies. In Montcalm, settlers from Quebec shared their new rural municipality with anglophones from eastern Ontario. While parents were originally committed to establishing as many of their progeny as possible, by the 1920s landholders tended to liquidate their assets for distribution among already independent middle-aged children. Generally, this meant that property was transferred in portable and individual bundles, and decisions on how to make a living were left to the inheriting generation. Aging parents still provided for their children's futures, but because their relationship to the market economy had changed, so too had their relationship to their children. While simplifying obligations between farm parents and children, market change increasingly expressed family ties in the language of the marketplace.

The Influence of Globalization on Japanese Religion

2014 ◽  
Vol 3 (2-3) ◽  
pp. 97-120
Author(s):  
Nobutaka Inoue
Keyword(s):  
Nineteenth Century ◽  
Religious Life ◽  
Religious Groups ◽  
Folk Beliefs ◽  
Traditional Religions ◽  
New Religions ◽  
Japanese Religion ◽  
Readiness To Adopt ◽  
Modernization Process ◽  
The Many

The process of globalization has significantly and unprecedentedly influenced the activities, teachings, and many other aspects of religions within Japan since the 1980s. While Christian groups have been establishing churches in Japan since the nineteenth century, one now also sees various other religious groups including Muslims from a broad range of countries establishing branch churches and mosques of their own in the country. Meanwhile the many domestic modern new religions that were established during the modernization process now find themselves operating alongside even newer types of religious groups including hyper-religions. When one observes the religious life of ordinary Japanese these days, on the surface little may seem to have changed from before globalization developed in earnest. However, the pop subcultures of the younger generations have demonstrated a readiness to adopt and rearrange elements from religious and folk cultures alien to Japan even as they eschew elements from traditional folk life. The ways in which these foreign folk beliefs and their more magical elements have entered and spread in the country are often unpredictable. Thanks to globalization, the boundaries that once existed among Japanese religions—both among the traditional religions in particular and more generally throughout the religious world as a whole—are gradually dissolving.

Christian Encounters

2021 ◽  
pp. 172-190
Author(s):  
John Parker
Keyword(s):  
Nineteenth Century ◽  
Religious Practice ◽  
Gold Coast ◽  
Christian Faith ◽  
Colonial Rule ◽  
Religious Transformation ◽  
Life After Death ◽  
Funerary Customs ◽  
Ways Of Life ◽  
Christian Message

This chapter discusses how death loomed over the nineteenth-century encounter between Christianity and the peoples of the Gold Coast. It highlights the evangelists who sought to overturn established values and ways of life in order to challenge the very idea of mortality itself: by abandoning idolatry and embracing the salvation offered by Christ. If African religious practice was resolutely this-worldly, aimed at maintaining the beneficence of deities and ancestors in order to defer death, Christianity was distinctly otherworldly, seeking to wash away sin so that the repentant might enjoy a blissful life beyond the grave. The chapter explores how the Akan and their neighbours regarded death, and explains the centrality of the doctrine of eschatology to the Christian message. Finally, the chapter assesses the further expansion of the Christian faith into Asante and the acceleration of conversion in the era of colonial rule. New perceptions of life after death, new funerary customs, and new ways of dying were crucial components of this religious transformation.

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