What Is Diversity?

Author(s):  
Mona Sue Weissmark

This introductory chapter traces the history of ideas about race and human classification systems, from the bible to the Classical period and on to the first “scientific” attempts to rank differences and ascribe characteristics to races. Starting with the view from the Tower of Babel came the notion that linguistic and cultural diversity was the Supreme Being’s punitive response to such human hubris of reaching for heaven on earth. Following that came a litany of scholars, scientists, and doctors, who established hierarchies that left white Europeans on the top of the intellectual period, and other races lagging behind. Among these was Hippocrates, who wrote that the forms and dispositions of human beings corresponded with the nature of the country, their region’s climate and topography. Meanwhile, the French physician Francois Bernier developed the first post-Classical racial classification system, basing it on physical attributes. Johann Friedrich Blumenbach was the first phrenologist, and although he also classified race, he asserted that all races belonged to a single species. Physician George Morton measured cranial size and then estimated brain size in an effort to rank humans based on intelligence. The chapter then looks at more modern concepts, such as Charles Darwin’s theory of evolution; scientific rejection of the notion that races were biologically different; and UNESCO’s statement that social issues give rise to racism.

Author(s):  
Gregory Allen Robbins

This chapter explores the ways cinema appropriates biblical motifs and transforms them, and how those motifs might be received and experienced by viewers. Insofar as it engages more fully film criticism and theory and inquires about audience reception, it reflects the so-called third wave of religion and film studies. While films have taken their inspiration from biblical narratives and characters since the medium’s invention, this contribution, following Adele Reinhartz’s lead, directs our attention to films whose biblical elements may be apparent only to those familiar with the Bible and its cultural interpretation. It focuses on Godfrey Reggio’s critically acclaimed Qatsi trilogy (Koyaanisqatsi, Powaqqatsi, and Naqoyqatsi), which represent cinematic transformations of the primeval history of Genesis 1–11. The ordering of the Cosmos, God’s declaration of its goodness, the command to the first humans to conquer and hold sway over it, human disobedience, the devolution of the created order into increasing violence, and the transgression of boundaries, including the building of the tower of Babel, are all echoed in these films. The films are transformations in the sense that they do not merely allude to the Genesis story or touch upon it in passing; they stay with the passages to which they allude, drawing out the implications of the text, wrestling with interpretive possibilities, offering visual metamorphoses that tantalize the modern imagination. While the character of the original story remains recognizably familiar, the cinematic vesture provides for dazzling transfigurations.


2012 ◽  
Vol 20 (3) ◽  
pp. 301-315
Author(s):  
Geert Lernout

According to the traditional (or ‘whig’) interpretation of history, sometime in the seventeenth century science was born in the form that we know today, in a new spirit that can best be summed up by the motto of the Royal Society: nullius in verba, take nobody's word for it. In the next few centuries this new critical way of looking at reality was instrumental in the creation of a coherent view of the world, and of that world's history, which was found to be increasingly at odds with traditional claims, most famously in the case of Charles Darwin's theory of evolution. By the end of the nineteenth century, the divide between science and religion was described by means of words such as ‘conflict’ and ‘warfare,’ the terms used by John William Draper and Andrew Dickson White in the titles of their respective books: History of the Conflict between Religion and Science (1874) and History of the Warfare of Science with Theology in Christendom (1896).


2021 ◽  
pp. 59-78
Author(s):  
Kathleen Wellman

These Christian curricula herald the Bible as the authoritative text for interpreting the earliest history of the world. On the basis of their insistence on biblical inerrancy, they present fundamental positions that underlie their historical analysis, as follows. The Bible establishes Young Earth creationism, divides human beings into races, and stipulates that God established government as limited. The Tower of Babel indicts humanism and efforts to unify governments or societies. The Creation Mandate, taken from the Book of Genesis, endorses both human control of the earth and Christian hegemony. Mosaic Law defines the legitimate basis for law and morality. The ancient Israelites set the standard against which other ancient civilizations are judged for their failure to believe in the one God. The modern state of Israel points to the fulfillment of biblical prophecies of end times. These central claims developed within evangelicalism.


2021 ◽  
Vol 6 (2) ◽  
pp. 140-145
Author(s):  
A Maduraiveeran

Charity literatures are essential in the literature that traces the history of ancient Tamil civilization. Virtues work to make human beings better or to make them live in accordance with the norms of the socio-cultural system. Thirukkural is found in Tamil charitable texts to have the reputation of being the world’s public secret. In society, human beings establish various moral values within themselves. They enlighten people naturally and in a state of mind. Virtues began to emerge from the time when humans began to process and eat food.


1982 ◽  
Vol 34 (1) ◽  
pp. 46-62
Author(s):  
William Michelsen

Anthropology and Poetics in World Chronicle 1814By Knud SølvbjergAn exposition by William MichelsenThis article is a brief account of the contents of a thesis written in 1976 at the Institute for Scandinavian Studies at Århus University under the title N .F .S . Grundtvig's Thoughts on Anthropology and Poetics between 1814 and 1828. It contains excerpts of a chapter with the same title as this article. The choice of material and the commentary on it has been made by William Michelsen, under whose supervision the thesis was written.The article deals with the considerations concerning mankind and the art of poetry that Grundtvig expresses in his interpretation of mankind’s fate and of the relationship between prophecy and poetry according to the Old Testament. At first these thoughts are set against the idea of all the visible world as an organism with a universal consciousness, as expressed in Henrich Steffens’ introduction to Philosophical Lectures 1803 amongst others. According to Grundtvig, mankind’s development is due not to human reason but to a divine power. And even though Grundtvig’s division of history into three is reminiscent of the division to be found in the concept of the world as an organism, there is no basis for any prediction of history’s development. The pattern which the ancient history of Israel passes on shows how mankind would have developed without the Fall. The divine image is still to be found in mankind and reflects the trinity in God. But the Fall has so confused the inner vision, the emotions and reason that “false images mingled with true images so that the emotions became unclean and reason became ready to judge what it did not understand” (WC 1814 p. 18ff).The Fall in the Garden of Eden, the Flood and the building of the Tower of Babel mark mankind’s step-by-step defection from God. Not until Jesus’ death on the cross did mankind’s relationship with God change for the better. The development in the individual through three stages in which the life of the soul is dominated in turn by the imagination, the emotions and reason also takes place in the individual nation and in the human race as a whole. It is true not merely of the individual but also of the nation and mankind in general that reason is the last faculty to develop. The epistemological consequence is that reason must believe, in the sense that it must believe in the concept of the truthit is to acknowledge. Grundtvig’s idea is that that which at some stage in the future will be recognized, is present beforehand as an imaginative concept. For the nation this means that in the final age it will be able to explain its poetry and its historical achievements on the basis of the previous two. What was once present as a concept returns at the level of reason. History becomes an epistemological process. But without the Bible mankind cannot acknowledge this, according to World Chronicle 1814, inasmuch as Israel’s history is a pattern of the path of history. That is, God does not reveal Himself only in the hearts and consciences of mankind but also in history. But God also reveals Himself in the imagination of the poets - not just amongst the Israelite prophets but also amongst other poets and prophets. For a particularly clear Biblical example of this Grundtvig goes to the story of the prophet Bileam (Numbers 22). Grundtvig does not equate Israel’s prophets with present-day poets, but settles for claiming a likeness between them. He justifies this by pointing to the more powerful imaginations of the ancient prophets, as well as the fact that the Hebrew language had particular qualities because it was closer to the original parent language. Poets should be the people’s guide. After the Fall it is the task of the poet in particular to distinguish between the false and true images that appear to his imagination. According to Grundtvig this cannot be done without the Bible, “unless the poet was inspired in some strange way and became what we call a seer or a prophet”. (WC 1814 p. 167).Bearing recent Grundtvig research in mind it seems surprising how little the passages cited in World Chronicle 1814 have been commented on and utilised to  characterise Grundtvig’s poetics. One major reason could be that that they can only be understood in conjunction with Grundtvig’s epistemology and anthropology, which has only recently received a closer examination. It is not enough to see Grundtvig’s poetics as the product of romantic inspiration in a Christian direction. The question is, how was Grundtvig able to combine his experiences as a poet with the Christian faith that he recognised in 1810 to be the only true one. That is the question which this article attempts to answer.


Author(s):  
Sonny Samuel Hasiholan

AbstractThe history of colonialization in Asia left traditions and perspectives that were often oppressive. Minority or weak groups, often become victims. When this oppression and injustice occurs, and the oppressed group feels it is normal, it will be passed on to the next generation. Oppressive traditions and worldviews also occur in Christianity and in Bible reading. This article explores how Feminist Theologian Kwok Pui Lan tries to decolonialize Bible reading through dialogue and imagination. Kwok Pui Lan, in particular, pays attention tothe injustice that is caused by problems of race and gender. With dialogue and imagination between Bible readers and listeners in their specific contexts the gospel message will reach everyone in their existence, and make them free human beings. In the end, the Bible and the good news it carries are not only read according to strong and powerful interests, but have a variety of voices that can greet anyone. AbstrakSejarah kolonialisasi di Asia meninggalkan tradisi dan cara pandang yang tidak jarang menindas. Kelompok minoritas atau yang lemah, seringkali menjadi korbannya. Ketika penindasan dan ketidakadilan ini terjadi, dan kelompok yang tertindas merasa hal itu sebagai sebuah kewajaran maka akan bertahan dan diwariskan kepada generasi berikutnya. Tradisi dan cara pandang yang menindas juga terjadi dalam kekristenan dan pembacaan Alkitab. Artikel ini menelusuri bagaimana Kwok Pui Lan, seorang Teolog Feminis, mencoba melakukan dekolonialisasi terhadap pembacaan Alkitab diantaranya melalui dialog dan imajinasi. KwokPui Lan secara khusus memberikan perhatiannya kepada ketidakadilan yang dilatarbelakangi oleh persoalan ras dan gender. Dengan dialog dan imajinasi antara pembaca Alkitab dan pendengar dengan konteks mereka yang khas maka kabar baik dalam Alkitab akan sampai kepada setiap orang dalam keberadaan mereka, dan menjadikan mereka manusia yang merdeka. Pada akhirnya Alkitab dan kabar baik yang dibawanya tidak saja dibaca menurut kepentingan yang kuat dan berkuasa, melainkan memiliki keragaman suara yang dapatmenyapa siapa saja.


Author(s):  
Jesse Schotter

The first chapter of Hieroglyphic Modernisms exposes the complex history of Western misconceptions of Egyptian writing from antiquity to the present. Hieroglyphs bridge the gap between modern technologies and the ancient past, looking forward to the rise of new media and backward to the dispersal of languages in the mythical moment of the Tower of Babel. The contradictory ways in which hieroglyphs were interpreted in the West come to shape the differing ways that modernist writers and filmmakers understood the relationship between writing, film, and other new media. On the one hand, poets like Ezra Pound and film theorists like Vachel Lindsay and Sergei Eisenstein use the visual languages of China and of Egypt as a more primal or direct alternative to written words. But Freud, Proust, and the later Eisenstein conversely emphasize the phonetic qualities of Egyptian writing, its similarity to alphabetical scripts. The chapter concludes by arguing that even avant-garde invocations of hieroglyphics depend on narrative form through an examination of Hollis Frampton’s experimental film Zorns Lemma.


2005 ◽  
Vol 4 (1) ◽  
pp. 73-86 ◽  
Author(s):  
David Wetherell

Every discipline which deals with the land question in Canaan-Palestine-Israel is afflicted by the problem of specialisation. The political scientist and historian usually discuss the issue of land in Israel purely in terms of interethnic and international relations, biblical scholars concentrate on the historical and archaeological question with virtually no reference to ethics, and scholars of human rights usually evade the question of God. What follows is an attempt, through theology and political history, to understand the history of the Israel-Palestine land question in a way which respects the complexity of the question. From a scrutiny of the language used in the Bible to the development of political Zionism from the late 19th century it is possible to see the way in which a secular movement mobilised the figurative language of religion into a literal ‘title deed’ to the land of Palestine signed by God.


2017 ◽  
Vol 8 (1-2) ◽  
pp. 27-37 ◽  
Author(s):  
Dorina Miller Parmenter

Despite Christian leaders’ insistence that what is important about the Bible are the messages of the text, throughout Christian history the Bible as a material object, engaged by the senses, frequently has been perceived to be an effective object able to protect its users from bodily harm. This paper explores several examples where Christians view their Bibles as protective shields, and will situate those interpretations within the history of the material uses of the Bible. It will also explore how recent studies in affect theory might add to the understanding of what is communicated through sensory engagement with the Bible.


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