The Barelvī School of Thought

2022 ◽  
Keyword(s):  
Cultural Practices ◽  
Uttar Pradesh ◽  
The United States ◽  
Religious Institutions ◽  
Theological Interpretation ◽  
Colonial India ◽  
The United Kingdom ◽  
The People ◽  
History Of ◽  
Sunni Islam

The Barelvī movement or school is a theological interpretation within South Asian Sunnī Islam with roots in developments in the late 19th and early 20th centuries spanning colonial India and into the post-independence history of the subcontinent. Most of its adherents are found today in India, Pakistan, and Bangladesh, but also in educational and religious institutions in the United Kingdom, South Africa, and other parts of Africa, the Caribbean, and the United States. The Sunnī Ḥanafī scholar Aḥmad Raẓā Khān of Bareilly (d. 1921) was born in Uttar Pradesh during British colonial rule. Typically, his interpretations of certain doctrines of Sunnī Islam are seen as a response to the Deoband school and its theological ancestry that was formed in 1866-7, found in the northern Indian town of Deoband. The Barelvī school of thought is defined by a set of theological positions that revolve around the persona of the Prophet Muhammad and his special, if not exceptional, relationship and status with God. The Barelvī movement defines itself as the most authentic representative of what is known as Sunnī Islam and thus adopts the generic moniker, Ahl-i-Sunnat wa-al-Jamāʿat (The people who adhere to the Prophetic Tradition and preserve the unity of the community). Some describe the movement as first spreading among rural Muslims immersed in a selection of Sufi and shared Indian cultural practices. Today, it has its own franchise of seminaries (madrasas), scholars, and a robust industry of publications that engage in polemics with other theological sects prevalent in South Asia. It keeps its sights trained on the Deobandi movement and the global Muslim evangelical group known as the Tablīghī Jamāʿat and continuously exposes what it believes to be its doctrinal errors. Other adversaries are the anti-canonical school tradition, known as the Ahl-i-Ḥadīs, the variant doctrines of the Aḥmadis and Qādianis, as well as the Shīʿa. Aḥmad Raẓā Khān declared aspects or, all of these sects to be worthy of anathematization (takfīr) because they doctrinally depart from the true tradition and its interpretation of Islam. It would be a mistake to think of the Barelvī theological positions as paradigmatically Sufi. Indeed, the Deobandis, the Shīʿa, and even the Aḥmadis also accept variant teachings of Sufism, though they might diverge from the Barelvīs on precisely what the detailed doctrines of Sufism entails (Tareen 2020 [cited under General Overviews]).

Psychedelic medicalization, public discourse, and the morality of ego dissolution

2021 ◽  
pp. 136787792110194
Author(s):  
Alex K Gearin ◽  
Neşe Devenot
Keyword(s):  
Public Discourse ◽  
Cultural Practices ◽  
Scientific Research ◽  
The United States ◽  
Popular Media ◽  
Research Groups ◽  
The United Kingdom ◽  
Media Institutions ◽  
Political Orientations ◽  
History Of

Emerging from a diverse and long history of shamanic and religious cultural practices, psychedelic substances are increasingly being foregrounded as medicines by an assemblage of scientific research groups, media institutions, government drug authorities, and patient and consumer populations. Considering scientific studies and recent popular media associated with the medicalization of psychedelic substances, this article responds to scholarly debates over the imbrication of scientific knowledge and moral discourse. It contends that, while scientific research into psychedelic medicine presents itself as amoral and objective, it often reverts to moral and political claims in public discourse. We illustrate how psychedelic medicine discourse in recent popular media in the United States and the United Kingdom is naturalizing specific moral and political orientations as pharmacological and healthy. The article traces how psychedelic substances have become ego-dissolving medicines invested with neoliberal and anti-authoritarian agency.

scholarly journals Development of the Genealogical FamilySearch Database and Expanding Its Use to Map and Measure Multiple Generations of American Migration

Genealogy ◽  
2021 ◽  
Vol 5 (1) ◽  
pp. 16
Author(s):  
Samuel M. Otterstrom ◽  
Brian E. Bunker ◽  
Michael A. Farnsworth
Keyword(s):  
The United States ◽  
Latter Day Saints ◽  
Short History ◽  
Large Cities ◽  
The People ◽  
History Of ◽  
Genealogical Data ◽  
Migration Flows ◽  
The Church ◽  
Family Trees

Genealogical research is full of opportunities for connecting generations. Millions of people pursue that purpose as they put together family trees that span hundreds of years. These data are valuable in linking people to the people of their past and in developing personal identities, and they can also be used in other ways. The purposes of this paper are to first give a short history of the development and practice of family history and genealogical research in the Church of Jesus Christ of Latter-day Saints, which has developed the FamilySearch website, and second, to show how genealogical data can illustrate forward generation migration flows across the United States by analyzing resulting patterns and statistics. For example, descendants of people born in several large cities exhibited distinct geographies of migration away from the cities of their forebears.

Japanese American Buddhism

2021 ◽  
Author(s):  
Michihiro Ama ◽  
Michael Masatsugu
Keyword(s):  
United States ◽  
World War Ii ◽  
Cultural Practices ◽  
The United States ◽  
Japanese American ◽  
World War ◽  
Japanese Buddhism ◽  
American Buddhism ◽  
History Of ◽  
Jodo Shinshu

Japanese Buddhism was introduced to the United States at the Parliament of World Religions in Chicago in 1893, but the development of Japanese American Buddhism, also known as Nikkei Buddhism, really began when Japanese migrants brought Buddhism with them to Hawaii and the continental United States during the late 19th and early 20th centuries. It has been influenced by, and has reflected, America’s sociopolitical and religious climate and the US relationship to Japan, to which generations of Japanese Americans, such as Issei (literally, first generation, referring to Japanese immigrants), Nisei (second-generation American-born offspring of the Issei), and Sansei (third generation), responded differently. While adapting to American society, Japanese American Buddhists maintained their cultural practices and ethnoreligious identity. The history of Japanese American Buddhism discussed in this article spans from the late-19th Century to the 1970s and is divided into three major periods: the pre-World War II, World War II, and the postwar eras. Japanese American Buddhism is derived from the various Buddhist organizations in Japan. The Nishi Hongwanji denomination of Jōdo Shinshū, a form of Pure Land Buddhism known as Shin Buddhism in the West, is the oldest and largest form of ethnic Japanese Buddhism in the United States. In Hawaii, Nishi Hongwanji founded the Hompa Hongwanji Mission of Hawaii (HHMH) in Honolulu in 1897. On the continental United States, it established the Buddhist Mission of North America (BMNA) in San Francisco in 1898, currently known as the Buddhist Churches of America (BCA). Other Japanese Buddhist organizations also developed in the United States at the beginning of the 20th century. They include the Jōdo-shū, another sect of Pure Land Buddhism; Higashi Hongwanji, another major denomination of Jōdoshin-shū; Sōtō-shū, a Zen Buddhist school; Shingon-shū, known as Kōyasan Buddhism; and Nichiren-shū. The characteristics of Japanese American Buddhism changed significantly during World War II, when approximately 120,000 persons of Japanese descent living in the West Coast states were incarcerated because of President Franklin D. Roosevelt’s Executive Order 9066. The postwar period witnessed a rapid transformation in the status and visibility of Japanese Buddhism in the United States. This transformation was driven by the promotion of ethnonational Buddhism by Nisei and by the growth of interest in Zen Buddhism among the general American public. The positive reception of Japanese Buddhism in the United States reflected and reinforced the transformed relationship between the United States and Japan from wartime enemies to Cold War partners. While they experienced greater receptivity and interest in Buddhism from nonethnics, they could no longer practice or espouse Jōdo Shinshū teachings or adapted practices without clarification. Debates concerning the authenticity of Jōdo Shinshū Buddhism and Japanese American Buddhist practices were interwoven within a longer history of American Orientalism. By the 1960s, Japanese American Buddhist communities were transformed by the addition of a small but vocal nonethnic membership and a new generation of Sansei Buddhists. Demands for English-speaking ministers resulted in the creation, in 1967, of the Institute of Buddhist Studies, the first graduate-level training program in the United States endorsed by Nishi Hongwanji. This article is an overview of Japanese American Buddhism with a focus on the development of the Nishi Hongwanji Shin Buddhist organizations in the United States. English scholarship on the development of other Japanese Buddhist organizations in the United States is still limited. Throughout the history of Japanese American Buddhism, Nikkei Buddhists negotiated with America’s political institutions and Christian churches, as well as with Euro-American Buddhists, over Buddhist and cultural practices to maintain and redefine their ethnoreligious tradition. Buddhist temples provided the space for them to gather and build a community of shared faith and cultural heritage, discuss their place and the role of Buddhism in American society, and express their concerns to America’s general public.

Trusteeship Council

1960 ◽  
Vol 14 (2) ◽  
pp. 323-328 ◽  
Keyword(s):  
United Kingdom ◽  
Northern Region ◽  
Special Session ◽  
Adverse Conditions ◽  
The United Kingdom ◽  
Eligible Population ◽  
The People ◽  
History Of ◽  
United Kingdom Government ◽  
Duty To Inform

The Trusteeship Council held its tenth special session at UN Headquarters on December 4 and 16, 1959. Following the adoption of its agenda, the Council entered into consideration of the report of the UN Plebiscite Commissioner on the plebiscite in the northern part of the trust territory of the Cameroons under United Kingdom administration. In introducing the first part of the report, Mr. Abdoh, UN Plebiscite Commissioner, reviewed the history of his consultations with the United Kingdom government on arrangements for the organization of the plebiscite. He observed that, as a result of being administered for many years as an integral part of the northern region of Nigeria, the Northern Cameroons had previously had very little reality as a separate administrative entity; in fact, boundaries with the northern region of Nigeria had little significance, and tribal groups extended from that region into the trust territory and even beyond, to the Cameroons under French administration. Communications in the Northern Cameroons were poor, but, despite adverse conditions, the UN plebiscite staff had travelled extensively and had been able to meet both the people and their leaders. Mr. Abdoh added that he wished to stress the peaceful and orderly way in which polling had been conducted throughout the territory, and mentioned the results of the plebiscite, viz.: out of the 113,859 votes cast, 70,546 had been in favor of deciding the future of the Cameroons at a later date (alternative b), while 42,788 had indicated a preference for the Northern Cameroons' becoming a part of the northern region of Nigeria when Nigeria became independent (alternative a); 525 votes had been rejected. Approximately 80 percent of the estimated number of potential electors, and nearly 88 percent of the voters actually registered, had participated in the balloting; thus the greater part of the eligible population had taken part in the consultation, freely expressing their wishes in regard to the alternatives offered in the plebiscite. Mr. Abdoh had, however, felt it his duty to inform the Council of the view, which seemed to be prevalent among those who had voted for the second alternative, that the plebiscite had offered the people an opportunity of registering what was in effect a protest against the system of local adminstration, the introduction of reforms into which was apparently long overdue.

scholarly journals The Updating in Satir’s Family Therapy Model

2017 ◽  
Vol 5 (1) ◽  
pp. 425
Author(s):  
Neşide Yıldırım
Keyword(s):  
Family Therapy ◽  
The United States ◽  
Communication Patterns ◽  
Self Confidence ◽  
Perspective Change ◽  
The People ◽  
The Family ◽  
The Status ◽  
History Of ◽  
The Individual

Virginia Satir (1916-1988) is one of the first experts who has worked in the field of family therapy in the United States. In 1951, she was one of the first therapists who has worked all members of the family as a whole in the same session. She has concentrated her studies on issues such as to increase individual's self-esteem and to understand and change other people's perspectives. She has tried to make problematic people compatible in the family and in the society through change. From this perspective, change and adaptation are the two important concepts of her model. This is a state of being and a way to communicate with ourselves and others. High self-confidence and harmony are the first primary indicator of being a more functional human. She starts her studies with identifying the family. She uses two ways to do this; the first one is the chronology of the family that is history of the family, the second one is the communication patterns within the family. With this, she updates the status of the family. Updating is the detection of the current situation. The detection of the situation, in other words updating, constitutes the very essence of the model that she implements. In this study, communication patterns within the family are discussed for the updating, the chronological structure has not been studied. The characteristics of family communication patterns, the model of therapy that is applied by Satir for these patterns and the method which is followed in the model are discussed. According to her detection, the people who face with problems, use one of those four patterns or a combination of them. These communication patterns are Blamer, Sedative/Accepting, distracter/irrelevant and rational. Satir expresses that these four patterns are not solid and unchanging but all of them “can be converted”. For example, if one of the family members is usually using the soothing (sedative/accepting) pattern, in this case, it means that he/she wants to give the message that he/she is not very important in the inner world of the individual itself. However, if such a communication pattern is to be used repeatedly by an individual, he/she must know how to use it. According to Satir, this consciousness may be converted to a conscious gentleness and sensitivity that is automatically followed to please everyone. This study was carried out by using the copy of Satir’s book, which was originally called “The Conjoint Family Therapy” and translated into Turkish by Selim Ali Yeniçeri as “Basic Family Therapy” and published in Istanbul by Beyaz Yayınları in 2016. It is expected that the study will provide support to the education of the students and family therapists.

Paradox and Possibility

2021 ◽  
Author(s):  
Stuart Poyntz
Keyword(s):  
The United States ◽  
Media Technology ◽  
The West ◽  
The United Kingdom ◽  
Youth Cultures ◽  
Youth Media ◽  
Mass Reproduction ◽  
History Of ◽  
Cultural Texts

The history of youth and media culture can be examined by tracing the relationships between the production, representation, circulation, and consumption of media, technology, and cultural texts aimed at youth markets and audiences. The historical development of youth relates to larger socioeconomic, cultural, and political conditions, including the role of mass reproduction and changes in the conditions of distance that shape youth lives. Youth and mass media first melded together in the West, owing to developments in the United States and the United Kingdom. The histories of media and youth culture in other countries, however, capture differences in youth media relationships. In the contemporary period, the use of YouTube in the West and WeChat in China illuminates the globalization of youth cultures and the ongoing role of a central paradox integral to young people’s entanglements with media around the world: the key media structures that shape and contour youth lives are also the very sites where youth continue to navigate authentic meaning and experience and imagine their own futures.

Education for Sovereign People

2019 ◽  
pp. 164-185
Author(s):  
Peggy Cooper Davis
Keyword(s):  
United States ◽  
Civil War ◽  
Democratic Republic ◽  
The United States ◽  
United States Constitution ◽  
Right To Education ◽  
The People ◽  
Personal Rights ◽  
History Of

In chapter 6, Peggy Cooper Davis notes that in a democratic republic, the people are sovereign and must be free and educated to exercise that sovereignty. She contends that the history of chattel slavery’s denial of human sovereignty in the United States, slavery’s overthrow in the Civil War, and the Constitution’s reconstruction to restore human sovereignty provide a basis for recognizing that the personal rights protected by the United States Constitution, as amended on the demise of slavery, include a fundamental right to education that is adequate to enable every person to participate meaningfully as one among equal and sovereign people.

Immigration, Jesuit Higher Education, and the Undocumented

2017 ◽  
Author(s):  
Kurt Schlichting
Keyword(s):  
The United States ◽  
Religious Institutions ◽  
Jesuit Education ◽  
Jesuit Higher Education ◽  
Promised Land ◽  
New Immigrants ◽  
History Of ◽  
Eighteenth And Nineteenth Centuries ◽  
History Of Migration

This chapter traces the history of migration to the United States starting in the 1500s, and discusses the role of religious institutions, including Jesuit colleges starting in the early 1800s, in providing for the needs of recent immigrants. Throughout American history, immigrants have arrived in “waves,” leaving their homelands and undertaking the arduous journey to the promised land. In the eighteenth and nineteenth centuries the journey involved a long voyage across the oceans in frail wooden ships, navigated by the sun and stars. Today the voyage may be by foot through the Americas or on a crowded jet airplane, but the challenge remains: to venture and then adjust to a new life in a new world. At Jesuit campuses, the undocumented immigrants follow in the footsteps of generations of immigrants and their children from various European countries. These new immigrants believe that a Jesuit education is the key to achieving their American dream and the dreams of their parents.

Parody—Nature and Definition

2019 ◽  
pp. 1-37
Author(s):  
Sabine Jacques
Keyword(s):  
The United States ◽  
Copyright Law ◽  
The European Union ◽  
International Human Rights ◽  
The United Kingdom ◽  
The Arts ◽  
History Of ◽  
Definition Of ◽  
Relationship Of ◽  
The Relationship

This chapter provides an overview of the nature and definition of parody in the context of copyright law. The Court of Justice of the European Union (CJEU) has introduced two requirements that must be satisfied before a work may be considered a ‘parody’: firstly, it must ‘evoke an existing work while being noticeably different from it’, and secondly, it must ‘constitute an expression of humour or mockery’. The chapter first traces the origin and history of parody in the arts, including music, before discussing the relationship of parody with concepts such as satire, caricature, and pastiche. It then examines why a parody exception has been considered necessary in copyright law. The chapter goes on to analyse the legal evolution of parody in France, Australia, Canada, the United States, and the United Kingdom, showing that the existing international human rights framework may influence the definition of parody in intellectual property law.

Self-Rule and the Problem of Peoplehood in Colonial India

2019 ◽  
Vol 114 (1) ◽  
pp. 81-94 ◽  
Author(s):  
NAZMUL S. SULTAN
Keyword(s):  
Popular Sovereignty ◽  
Colonial Rule ◽  
Moral Self ◽  
Indian People ◽  
Colonial India ◽  
The People ◽  
History Of ◽  
British Colonial ◽  
Self Rule ◽  
Indefinite Future

This article theorizes the colonial problem of peoplehood that Indian anticolonial thinkers grappled with in their attempts to conceptualize self-rule, or swaraj. British colonial rule drew its legitimacy from a developmentalist conception of the colonized people as backward and disunited. The discourse of “underdeveloped” colonial peoplehood rendered the Indian people “unfit” for self-government, suspending their sovereignty to an indefinite future. The concept of swaraj would be born with the rejection of deferred colonial self-government. Yet the persistence of the developmentalist figuration of the people generated a crisis of sovereign authorization. The pre-Gandhian swaraj theorists would be faced with the not-yet claimable figure of the people at the very moment of disavowing the British claim to rule. Recovering this underappreciated pre-Gandhian history of the concept of swaraj and reinterpreting its Gandhian moment, this article offers a new reading of Gandhi's theory of moral self-rule. In so doing, it demonstrates how the history of swaraj helps trace the colonial career of popular sovereignty.

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