Muslim philanthropy: living beyond a Western definition

Author(s):  
Shariq Siddiqui

The commonly used definition of philanthropy used in Western scholarship excludes many Muslim acts of philanthropy. This definition privileges Western scholarly framing of philanthropy, which has been heavily informed by scientific approaches to philanthropy. This article argues that this framing of philanthropy limits our understanding of Muslim philanthropy and should not be privileged over other cultural and religious traditions’ notions of philanthropy. Muslim philanthropy is explored by examining theological and cultural sources in order to point towards a broader conception of philanthropy within an Islamic context. It illustrates the challenges of strict adherence to the Western definition of philanthropy for scholars of Muslim philanthropy. Ultimately, the article suggests a framework that the field of philanthropic studies can use to go beyond its Western-centric definition to be more inclusive of other cultural and faith perspectives, and proposes that Muslim philanthropy should be interpreted as a discursive tradition.

2013 ◽  
pp. 21-33
Author(s):  
Marco Ricceri

The evolution of the European integration process and the foundation of the Union, invite us to consider the National welfare systems in a wider outlook: the European Social Model (ESM). Integration process and EU foundation are both essential components to the ESM and they receive constant impulse towards the adoption of modern practices and rules. Without reference to the European framework we run the risk to simplify the understanding of both specific features of the national welfare models and of the contribution given by the religious traditions to their development. It is at the European level that the Churches and the religious Congregations have been able to introduce several central elements in the new social policy guidelines valid for the all national systems. An analysis and assessment of the influence brought by the Churches to the E.U. becomes a key factor in a scientific analytical study. Chapter aims to discuss: a) approaches to the "Social Question" assumed by the European authorities; b) the social system as defined by the Lisbon Treaty (2007); c) a shared definition of the "European Social Model"; d) the influence of Religious Congregations to defining the E.U. principles; e) the support of the Churches towards a sustainable social and economic development.


Author(s):  
Tatyana K. Ryabinina ◽  
◽  
Daria O. Chistilina ◽  

The main objective is to examine the powers of the presiding judge in jury trials in the context of adversarial principles of criminal proceedings. Particular attention will be paid by the authors to different approaches to the notion of adversariality and the definition of the role of a professional judge in such courts, as well as the degree of his activity during the judicial investigation. The main methods used by the authors were dialectical and systematic method, analysis, synthesis, as well as special legal methods of knowledge. The outcome of the research will be a definition of the role of the presiding judge in a jury trial. Forms of criminal procedure that allow the individual to directly participate in the deci-sion-making process of the judiciary are responsible for ensuring citizen participation in the administration of justice in the state. Two such forms have been developed in the world practice so far: the classical jury trial model and the Scheffen model. Each of them provides certain (broad or narrow) powers of a professional judge, the scope of which determines the degree of independence of citizens and the ultimate prospects for the development of a system of popular democratic justice in an adversarial system of criminal proceedings. In today's Russia, the classical jury trial model, modeled after the English jury trial, does not provide for broad powers of the court. In addition, there is the adversarial principle in Russia, which is fostered by the existence of jury trials. However, strict adherence to its provisions may lead to a misunderstanding of the role of the presiding judge in such a court. The activity of a professional judge should be balanced in accordance with the needs of the criminal case under consideration. Thus, requesting additional evidence in the course of the trial in order to verify existing evidence should not be considered a violation of the adversarial principle. Thus, the development of the optimal model for jury trial functioning as well as the determination of the presiding judge's role in the context of adversarial principles of criminal proceedings is a socially-systemic task. It requires a comprehensive dogmatic, comparative-legal and political-legal approach in order to develop the jury trial model which is more con-sistent with the legal system of the state.


2021 ◽  
pp. 223-238
Author(s):  
VESNA GAJIĆ

The paper explores the wide distribution of symbols whose religious and folklore interpretations are the same or similar among different cultures. The definition of symbols and their origin are considered, with reference to the theory of the "Mundus Imaginalis" of the orientalist Henry Corben, and its similarity with the "active imagination" of the psychoanalyst Carl Gustav Jung. The resemblances of the legends about the Cosmic man and the Centre of the world are followed through various mythologies, folklore traditions and cults. The Cosmic man – the first human being – who usually makes a sacrifice in order for the world to emerge and survive, in many cultures represents the embodiment of the highest virtues, towards which one should strive. The human form as the basis for temples or various sacral diagrams can be found in all ancient religious traditions and always symbolizes Imago Mundi – image of the world. At its center is the "navel" of the world, the Pillar of the Universe, Axis Mundi, which connects the earth with the sky and the underworld, and represents the axis around which the world revolves. Exploring these sets of symbols, we see that their essential aspect should not be understood as geographical places to be located, or personifications of some historical figures whose true identity needs to be interpreted. On the contrary, the symbols indicate that the search for meaning is, above all, internal; immersing ourselves in the domain of the archetype, we reflect on the essential questions of the purpose and origin of the universe, the nature of the self, kinship with the rest of humanity, which is why the symbolic layer of the human psyche helps us fight against the general alienation of the modern world.


2020 ◽  
Vol 42 (1) ◽  
pp. 101-122
Author(s):  
Alastair Lockhart

The article offers a critical analysis of the cognitive science of religion (CSR) as applied to new and quasi-religious movements, and uncovers implicit conceptual and theoretical commitments of the approach. A discussion of CSR’s application to new religious movement (NRM) case studies (charismatic leadership, paradise representations, Aḥmadiyya, and the International Society for Krishna Consciousness) identifies concerns about the theorized relationship between CSR and wider socio-cultural factors, and proposals for CSR’s implication in wider processes are discussed. The main discussion analyses three themes in recent work relating CSR to religious and religion-like activities that extend and reframe the model. These include (1) identification of distinctive and accessible cognitive pathways associated with new forms of religious belief and practice (in particular in ‘New Age’ movements), (2) application of CSR to movements and practices outside traditional definitions of religion (near death experiences, conspiracy theories, virtual reality), and (3) engaging CSR in wider cultural processes and negotiations (religion in healthcare settings, and the definition of the study of esoteric religious traditions within academic domains). The conclusion identifies two particular findings: (1) that application of CSR in these areas renders underlying cognitive processes more available to scrutiny and (2) that CSR is employed to identify and enlarge the category of religion. The conclusion suggests that the study of CSR in its application to NRMs and quasi-religion identifies a wide field of common and overlapping themes and interests in which CSR is a more active operand than is commonly assumed.


2021 ◽  
Vol 10 (78) ◽  

Textiles made of organic fibers, include anthropologic knowledge about lifestyle, art idea, mythology, daily life and religious traditions of the culture made them. These tangible examples of Cultural identity of the society important for transfer traditional knowledge from next generation. Textile Cultural artefacts responsibility and interest of conservation and restoration science professionals can find from archaeological excavations or gathering from urban areas and given to museums from collectors. Historic textiles are hard to found well preserved and hard to passing it onto the next generation compared to artefacts made from inorganic materials because of they made of organic materials. Every country on the earth has their own definition of Cultural Heritage and preservation laws. Under this diversity in the field of conservation and restoration science, it is necessary to establish standard definitions and use a common language at academic field likewise in every profession. Ethical codes and principles made for conservation of Cultural Heritage are a guide for conservation professionals. Politics of conservation practices change by technology development. In recent years, by analytical research, has been noticed that active conservation activities can damage the cultural heritage hence passive conservation activities like documentation and preservative conservation becomes priority. Descriptive scanning model based on screening of literature related to textile conservation was adopted for this paper. Keywords: Cultural heritage, archaeological textile, conservation, restoration, ethics


Ceļš ◽  
2020 ◽  
Vol 71 ◽  
pp. 6-19
Author(s):  
Ņikita Andrejevs ◽  

The Russian hip hop artist Smoki Mo has frequently referenced religious and spiritual topics in his lyrics. The composition “Who is the creator” discusses the positive and negative replies to this question. The lyrics are interpreted as a popular culture text with the aim to discover how popular culture texts can function as religious ones and how popular culture can function as religion. The article employs a functional definition of religion to explore how the studied text discusses existential questions and struggle with identity that religion also is concerned with. The popular culture itself is understood in the article as the meaning and value that people ascribe to mass culture products, such as popular music, in their everyday lives. The article also summarizes the possible issues with reading popular culture texts as religious ones to avoid misinterpretation due to researcher’s indebtedness to traditional religious definitions or to scholarly traditions of interpretation. The article also employs the notion of spirituality to connect the ideas expressed in Smoki Mo’s lyrics to a relevant ideological framework. The understanding of the “creator”, “God” and other theological notions in the lyrics is closely related to the broad features of modern spirituality that include the focus on the individual self and universal statements rather than particular religious traditions. In this way, the studied composition in itself is an expression of modern spirituality dealing with existential questions.


2019 ◽  
Vol 11 (1) ◽  
pp. 187
Author(s):  
Kirk Lougheed

In a recent article, Ireneusz Zieminski (2018) argues that the main goals of philosophy of religion are to (i) define religion; (ii) assess the truth value of religion and; (iii) assess the rationality of a religious way of life. Zieminski shows that each of these goals are difficult, if not impossible, to achieve. Hence, philosophy of religion leads to scepticism. He concludes that the conceptual tools philosophers of religion employ are best suited to study specific religious traditions, rather than religion more broadly construed. But it’s unclear whether the goals Zieminski attributes to philosophy of religion are accurate or even necessary for successful inquiry. I argue that an essentialist definition of religion isn’t necessary for philosophy of religion and that philosophers of religion already use the conceptual analysis in the way Zieminski suggests that they should. Finally, the epistemic standard Zieminski has in view is often obscure. And when it is clear, it is unrealistically high. Contemporary philosophers of religion rarely, if ever, claim to be offering certainty, or even evidence as strong as that found in the empirical sciences.


1979 ◽  
Vol 48 (1-4) ◽  
pp. 139-141

AbstractThe main subject of the debate was whether or not it is advisable to extend the concept of refugee beyond the present strict legal definitions and include more humanitarian concerns as suggested by Poul Hartling. On the one hand it was maintained in alia that — an extension of the international concept would create a discrepancy between the national concepts and the international concept — the concept of refugee applicable at the time of passing legislation concerning refugees still pertains — the quota-systems require strict adherence to legal definitions — the unsuccessful conference on territorial asylum proved the difficulty of adopting common norms of a broad humanitarian nature wrich is at the same time acceptable to governments - it was easier for the UNHCR in his pragmatic international work of a humanitarian administrative and social nature to adopt a wide concept, whereas the national refugee agencies whose problems is primarily that of issuing residence permits have to apply a more precise and narrow definition. Others took the view that — even in international law the concept of refugee is not totally static; in this respect it was mentioned that in spite of unmerous laws on refugees in Sweden, a precise definition has never been found - a liberal interpretation of existing written norms was called for rather than attempts to establish totally new definitions in a legally binding form - humanitarian concerns are not opposed to legal concepts; on the contrary, the legal concepts emerge from humanitarian and other political concerns — the definition in international law is to be considered a minimum norm. It was suggested that the refugee concept could be much wider in the field of assistance rather than in the field of protection. The dichotomy of having two refugee concepts, an international and a national come out as a practical problem when it comes to recognizing the refugee status. Theoretically, the dichotomy does not create serious problems, because the recognition is declaratory, not constitutive. In practical terms, there is a problem, however, because there is only one (effective) recognition of refugee status, the national recognition. It was noted that the High Commissioner often responded spontaneously to emergency situations involving wholely or in part groups of people falling beyond or on the verge of his mandate. The UN General Assembly, however, never failed to welcome such action thereby accepting a wider definition of UNCHR's mandate. The problems of de facto refugees were discussed. Reluctance was expressed towards extending the number of categories of refugees, e.g. by adding C and D categories to the A and B categories existing in the Nordic countries. It was preferable to extend the general definition of refugee in the manner of e.g. the Netherlands, Switzerland, or Sweden. A consequence of recognizing de facto refugees explicitly one way or the other was that the concept of de facto refugee would disappear. A common international definition which includes de facto refugees was called for. On the other hand, a warning was issued against adopting a very precise definition thereby creating new limits and new categories of people needing humanitarian assistance or protection but falling outside accepted categories. The problem of lacking international sanctions against countries which do not apply the international minimum standards was mentioned. It was pointed out, however, that the good offices and diplomatic initiatives of the High Commissioner often proved highly effective. Finally, a number of participants invited the High Commissioner to engage deeper into regional arrangements and to open a regional office in the Nordic countries.


2017 ◽  
Vol 44 (4) ◽  
pp. 594-607
Author(s):  
Isolde Thyrêt

The conquest of Siberia and the conversion of its peoples to Russian Orthodoxy are generally seen as the outcome of a successful Muscovite imperial policy, which aimed at the political subordination of the area east of the Urals to the tsar’s will and at Siberia’s economic exploitation. While scholars tend to view even the definition of a Siberian identity as an outgrowth of Muscovite political and religious thought, this article explores how the Esipov Chronicle, composed in 1636 by Savva Esipov, a deacon of the Sophia Cathedral in Tobolsk, articulated the Siberian hierarchs’ view on the importance of their border diocese to their Muscovite homeland. The Esipov Chronicle achieved this purpose by presenting Ermak’s expedition into Siberia and the defeat of the pagan tsar Kuchum as an important chapter in the Christian salvation drama. Portraying the land beyond the Urals as a place with its own local religious traditions, the Esipov Chronicle created the notion that Siberia was a unique sacred space that needed to be respected. In the early seventeenth century, the Muscovite agenda regarding Siberia was seemingly not yet fully developed, allowing the Siberian hierarchs to formulate their own regional perspective on their outpost diocese.


2020 ◽  
Author(s):  
Heinz Streib ◽  
Constantin Klein ◽  
Barbara Keller ◽  
Ralph Hood

In this chapter, we suggest the use of Hood’s Mysticism Scale (M-scale) for a differential assessment of subjective spirituality. We base this view on the conceptualization of mysticism and its relation to spirituality, and on the definition of spirituality as individualized experience-orientated religiosity. This perspective was empirically tested in the Bielefeld-based Cross-cultural Study on Spirituality, which explored in comprehensive semantic analyses how participants in the USA and Germany define spirituality and revealed that more spiritual than religious people preferably associate spirituality with experiences of all-connectedness, search for a higher self, existential truth, and humanistic morality. Moreover, structural equations modeling based on this and other recent data sets reveal that the M-scale and its factors have considerable effects on self-rated spirituality. Thus, we recommend the M-scale as measure for subjective spirituality, which avoids the widespread problem of many extant measures that assess spirituality primarily in terms of either (Christian) religiosity or psychosocial well-being. The M-scale may be very useful in research that intends to assess the subjective spirituality of a diversity of participants who might affiliate with various religious traditions and worldviews, including the non-religious, atheists, and non-theists. Besides the well-established 32-item version of the M-scale, the chapter additionally presents an economic 8-item short form of the M-scale and its psychometric properties.


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