Tierra Incognita

2019 ◽  
pp. 461-488
Author(s):  
José Refugio de la Torre Curiel
Keyword(s):  
Northern Region ◽  
Religious Institutions

This essay analyzes cartographic materials and geographic descriptions of New Spain’s northwestern borderlands elaborated by Jesuit and Franciscan missionaries in the seventeenth and eighteenth centuries. It explains the meaning of these documents as expressions of the aspirations of these religious institutions to extend their projects of territorial occupation toward that frontier; suggesting that far from simple descriptions of regions inhabited by Pima and Yuma Indians and other peoples between the northern region of the province of Sonora and the banks of the Gila and Colorado rivers, these testimonies were inspired by the need to demonstrate the viability of establishing mission towns and Spanish occupation along those frontiers.

Murder with Impunity: The Construction of Arab Masculinities and Honor Crimes

1970 ◽  
pp. 38-45
Author(s):  
May Abu Jaber
Keyword(s):  
Violence Against Women ◽  
Social Boundaries ◽  
Religious Institutions ◽  
The Social ◽  
The Family ◽  
The Media ◽  
The One ◽  
Male Authority ◽  
Cultural Networks ◽  
Gender Specific

Violence against women (VAW) continues to exist as a pervasive, structural,systematic, and institutionalized violation of women’s basic human rights (UNDivision of Advancement for Women, 2006). It cuts across the boundaries of age, race, class, education, and religion which affect women of all ages and all backgrounds in every corner of the world. Such violence is used to control and subjugate women by instilling a sense of insecurity that keeps them “bound to the home, economically exploited and socially suppressed” (Mathu, 2008, p. 65). It is estimated that one out of every five women worldwide will be abused during her lifetime with rates reaching up to 70 percent in some countries (WHO, 2005). Whether this abuse is perpetrated by the state and its agents, by family members, or even by strangers, VAW is closely related to the regulation of sexuality in a gender specific (patriarchal) manner. This regulation is, on the one hand, maintained through the implementation of strict cultural, communal, and religious norms, and on the other hand, through particular legal measures that sustain these norms. Therefore, religious institutions, the media, the family/tribe, cultural networks, and the legal system continually disciplinewomen’s sexuality and punish those women (and in some instances men) who have transgressed or allegedly contravened the social boundaries of ‘appropriateness’ as delineated by each society. Such women/men may include lesbians/gays, women who appear ‘too masculine’ or men who appear ‘too feminine,’ women who try to exercise their rights freely or men who do not assert their rights as ‘real men’ should, women/men who have been sexually assaulted or raped, and women/men who challenge male/older male authority.

The essence and causes of the spiritual and moral decline of mankind in the XX century

1998 ◽  
pp. 124-127
Author(s):  
V. Tolkachenko
Keyword(s):  
Well Being ◽  
Religious Institutions ◽  
Social Force ◽  
The World ◽  
Role Of Religion

One of the most important reasons for such a clearly distressed state of society was the decline of religion as a social force, the external manifestation of which is the weakening of religious institutions. "Religion," Baha'u'llah writes, "is the greatest of all means of establishing order in the world to the universal satisfaction of those who live in it." The weakening of the foundations of religion strengthened the ranks of ignoramuses, gave them impudence and arrogance. "I truly say that everything that belittles the supreme role of religion opens way for the revelry of maliciousness, inevitably leading to anarchy. " In another Tablet, He says: "Religion is a radiant light and an impregnable fortress that ensures the safety and well-being of the peoples of the world, for God-fearing induces man to adhere to the good and to reject all evil." Blink the light of religion, and chaos and distemper will set in, the radiance of justice, justice, tranquility and peace. "

KONTRIBUSI PENDIDIKAN ISLAM DALAM REPORDUKSI IDENTITAS SOSIAL MUSLIM INDONESIA

2020 ◽  
pp. 13-22
Author(s):  
Saifudin Asrori ◽  
Ahmad Syauqi
Keyword(s):  
Social Reform ◽  
Significant Contribution ◽  
Political Identity ◽  
Islamic Education ◽  
Educational Institutions ◽  
New Order ◽  
Religious Institutions ◽  
Muslim Community ◽  
The World ◽  
Main Figure

Abstract. The Islamic education, Islamic boarding schools and madrasas, have made a very significant contribution to the implementation of education and social reform. Through the teaching process, in which the kyai as the main figure and the use of the ‘yellow book’, traditional Islamic ideas colored the early days of growing awareness as a nation and a State. When the New Order government carried out the development and modernization of society, there was a revival of a Muslim group called the “new middle class santri”, which took place in line with the modernization that occurred in the traditional Islamic educational institutions of the pesantren. Then in the era of democratization, the world of Islamic education experienced growth and development in various religious institutions and styles. Most of the pesantren are still committed to maintaining a moderate religious style, recognized as the foundation for the development of civil society and the formation of a ‘distinctive’, friendly, moderate, and tolerant social-political identity of Indonesian society. The Muslim character is different from other regions, especially the Middle East which is the axis of the Islamic world. However, a small proportion of pesantren are thought to promote the growth of religious chauvinism, teach a ‘narrow’ interpretation of Islam and provide a framework of thought and action in responding to socio-political change which often takes the form of a ‘jihad’. This article tries to explore the contribution of Islamic education to social change in the Indonesian Muslim community. Abstark. Dunia pendidikan Islam, pesantren dan madrasah, memberikan kontribusi sangat berarti dalam penyelenggaraan pendidikan dan reformasi kemasyarakatan. Melalui proses pengajaran, di mana kyai sebagai figur utama dan penggunaan ‘kitab kuning’, gagasan Islam tradisional mewarnai masa-masa awal tumbuhnya kesadaran sebagai bangsa dan Negara. Ketika pemerintah Orde Baru melakukan pembangunan dan modernisasi masyarakat, terjadi kebangkitan kelompok Muslim yang di sebut “kelas menengah santri baru”, berlangsung sejalan dengan modernisasi yang terjadi dalam lembaga pendidikan Islam tradisional pesantren. Kemudian pada era demokratisasi, dunia pendidikan Islam mengalami pertumbuhan dan perkembangan dalam beragam kelembagaan dan corak keagamaan. Sebagian besar pesantren masih tetap istiqomah dalam mempertahankan corak keagamaan yang moderat, diakui sebagai pondasi berkembangnya masyarakat sipil dan pembentukan identitas sosial-politik masyarakat Indonesia yang ‘khas’, ramah, moderat, dan toleran. Karakter Muslim yang berbeda dengan kawasan lainnya, khususnya Timur-Tengah yang merupakan poros dunia Islam. Namun ada sebagian kecil pesantren dianggap mendorong tumbuhnya chauvinisme keagamaan, mengajarkan penafsiran Islam yang ‘sempit’ dan memberikan kerangka pemikiran dan aksi dalam merespons perubahan sosial-politik yang seringkali berbentuk panggilan ‘jihad’. Artikel ini mencoba mengeksplorasi kontribusi pendidikan Islam dalam perubahan sosial masyarakat Muslim Indonesia.

“Our Dead are the Ultimate Teachers of Life”. The Corpse as an Inter-mediator of Transcendence

2013 ◽  
Vol 8 (2) ◽  
pp. 223-240
Author(s):  
Antje Kahl
Keyword(s):  
Death And Dying ◽  
Modern Society ◽  
Religious Institutions ◽  
Spiritual Experiences ◽  
Dead Body ◽  
Funeral Directors ◽  
The Public ◽  
Funeral Director ◽  
The Dead ◽  
The Relationship

Today in Germany, religion and the churches forfeit their sovereignty of interpretation and ritual concerning death and dying. The funeral director is the first point of contact when death occurs. Therefore he or she is able to influence the relationship between the living and the dead. In the course of this development, the dead body, often referred to as dirty and dangerous, is being sanitized by funeral directors. Funeral directors credit the dead body with a certain quality; they claim that facing the dead may lead to religious or spiritual experiences, and therefore they encourage the public viewing of the dead – a practice which was, and still is not very common in Germany. The new connotation of the dead body is an example for the dislimitation of religion in modern society. The religious framing of death-related practises no longer exclusively belongs to traditional religious institutions and actors, but can take place in commercial business companies as well.

Disability, the ‘good family’ and discrimination in the dismissal of a Presbyterian seminary professor

2018 ◽  
Vol 2 (2) ◽  
pp. 133-161 ◽  
Author(s):  
Valerie Hobbs
Keyword(s):  
Religious Institutions ◽  
Employment Practices ◽  
Conservative Christianity ◽  
Employment Termination ◽  
Good Family ◽  
The Supreme Court ◽  
The Usa ◽  
Witness Statements ◽  
Religious Higher Education

Religious institutions in the USA, under the First Amendment, exhibit great strength in employment termination, given freedom by the Supreme Court to conduct their labour and employment practices with limited scrutiny. This article examines ways in which a Presbyterian seminary board report, justifying its decision not to renew a professor's contract, demonstrates discrimination in its use of the 'good family' ideal prominent within conservative Christianity. Focusing on intertextuality and representation of the professor's wife, a disabled woman, analysis presents evidence of an overall strategy of exclusion. The report consistently demonstrates support for negative witness statements about the professor and his wife while undermining the professor's accounts. The report's characterization of the professor's wife subsumes her identity under her husband's and assumes moral reasons for her disability and chronic illness, consistent with a nouthetic counselling ethos. Findings support the discriminatory potential of the 'good family' ideal, underscoring employees' unique vulnerability within religious higher education institutions. 

Rethinking the Agency of Women in the Shea Industry

Politeia ◽  
2018 ◽  
Vol 37 (1) ◽  
Author(s):  
Abiba Yayah
Keyword(s):  
Rural Women ◽  
Field Work ◽  
Northern Region ◽  
African Countries ◽  
Good Source ◽  
Everyday Practices ◽  
Home Based

The agency of women in most African countries is often affected by the socio-economic and political policies that are almost always disadvantageous to women, especially women who have little to no knowledge of their rights. Using the shea industry in Ghana as a case study, I chronicle the challenges as recounted by rural women involved in this home-based work in the Northern Region of Ghana and critically analyse these challenges and their implications. Focusing mainly on the results of my recent field work, I present some of the accounts relating to the lack and exclusion of recognition of and respect for the experiences of rural women who are in fact the linchpin of the shea industry in Ghana. Initiatives and strategies of non-governmental organisations and some governmental policies have attempted to address these challenges that have implications for the livelihoods of rural women. Research and policies have only offered “band-aid solutions” to the economic disempowerment of rural women in the shea industry in Ghana as they have not dealt with the causes. This article seeks to refute the claim that equity exists by indicating the lack of equity and justice in the policies in the shea industry. In an attempt to provide an understanding of the economic disempowerment of women in this industry, I consider my field work as a good source as it exposes the experiences and everyday practices as narrated by rural women in the industry. This article seeks to analyse the existing discourses especially those pertaining to the contributions and experiences of rural women in the shea industry.

Jewish religious communities in Kuban and Terek regions at the second half of the XIX - the beginning of the XX centuries

2020 ◽  
Vol 2020 (10) ◽  
pp. 165-178
Author(s):  
Ekaterina Norkina
Keyword(s):  
Religious Communities ◽  
Religious Institutions ◽  
Political Structure ◽  
Small Communities ◽  
Religious Buildings ◽  
History Of

The article is devoted to the history of the formation and features of the functioning of Jewish religious institutions outside the Pale of Settlement in the second half of the XIXth — early XXth centuries. The study is based on the materials of the Kuban and Terek regions, which had a somewhat different administrative and political structure from most other regions. Historically, the peculiarities of these areas influenced the policy of the authorities in towards the Jews, which influenced the activities of rabbis and synagogues. Despite the fact that the activities of rabbis and synagogues were constantly interrupted due to a number of external circumstances, members of local Jewish societies actively engaged in dialogue with the authorities and sought to revive religious buildings to life. Even small communities of Kuban and Terek tried to support their religious institutions and preserve the traditions of Judaism.

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