For Pity's Sake

2011 ◽  
Vol 4 (2) ◽  
pp. 253-270 ◽  
Author(s):  
Alan Hodkinson ◽  
Chandrika Devarakonda
Keyword(s):  
Global Education ◽  
Affective Commitment ◽  
Belief Systems ◽  
Teacher Discourse ◽  
Cultural Contexts ◽  
Religious Traditions ◽  
Forensic Examination ◽  
Indian Tradition

This paper offers a critique of transnational aspects of ‘inclusion,’ one of those global education buzzwords that as Slee (2009) puts it, say everything but say nothing. It starts off by trying to compare Indian and English usages and attitudes at the level of teacher discourse, and notes the impossibility of any ‘authentic’ translation, given the very different cultural contexts and histories. In response to these divergences, the authors undertake a much more genealogical and ‘forensic’ examination of values associated with ‘inclusion,’ focussing especially on a key notion of ‘pity.’ The Eurocentric tradition is traced from its Platonic origins through what is claimed to be the ‘industrialization of pity’ and its rejection as a virtue in favour of more apparently egalitarian measures of fairness. The Indian tradition relates rather to religious traditions across a number of different belief systems, most of which centre on some version of a karmic notion of pity. The authors both criticise and reject ‘inclusion’ as a colonisation of the global and call for a new understanding of notions like ‘pity’ as affective commitment rather than ‘fair’ dispensation of equality.

The Study of Yoruba Religious Tradition in Historical Perspective

Numen ◽  
1993 ◽  
Vol 40 (3) ◽  
pp. 240-273 ◽  
Author(s):  
Jacob K. Olupona
Keyword(s):  
Belief Systems ◽  
Religious Tradition ◽  
Religious Studies ◽  
Future Research ◽  
Religious Traditions ◽  
The Arts ◽  
The Social ◽  
History Of Religions ◽  
History Of ◽  
Conducting Research

AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.

Wisdom Begins with Awe

2020 ◽  
Vol 112 (3) ◽  
pp. 291-305
Author(s):  
Roshnee Ossewaarde-Lowtoo
Keyword(s):  
Basic Knowledge ◽  
Cultural Contexts ◽  
Religious Traditions ◽  
Gabriel Marcel ◽  
Present Essay

Abstract In the present essay, wisdom is conceived as the basic knowledge that underpins all forms of humanising knowledge and the striving for justice. The idea of wisdom as indispensable to all human endeavours is one that can be found in the works of Plato and Cicero. In ancient writings, we also see that wisdom is traditionally opposed to hubris. Hence, following Gabriel Marcel, the quest for wisdom can be regarded as an antidote to practical anthropomorphism. Consequently, I argue that the quest for wisdom depends on an anti-hubris attitude, namely, piety or reverence. The fear of the gods, which is recommended by ancient poets and philosophers, is here considered as encouraging that piety and hence the love of wisdom. I distinguish between piety and traditionalism and show that the latter is hostile to awe and wisdom. I also briefly address the tension between traditions and philosophy and suggest that the dilemma can be resolved by critical alertness and by putting the insights of religious traditions on par with the wisdom of literature and poetry. The quest for wisdom, I argue, is fostered and hindered by particular cultural contexts. Ours today is more hostile to such quest.

Measuring Religion in Terms of Belonging, Beliefs, and Behavior

2019 ◽  
Author(s):  
Corwin E. Smidt
Keyword(s):  
Political Attitudes ◽  
Religious Tradition ◽  
Theoretical Explanation ◽  
Christian Faith ◽  
Analytical Strategy ◽  
Cultural Contexts ◽  
Religious Traditions ◽  
Mass Public ◽  
And Behavior ◽  
Attitudes And Behavior

Religion is a multi-dimensional phenomenon, and scholars have taken different approaches to measuring religion in seeking to study religion’s influence on political attitudes and behavior. One analytical strategy for assessing the influence of religion politically among members of the mass public has been to adopt what is known as the “3B” approach. Though this approach can be applied across different cultural contexts, it has been widely adopted in the American context because of the multiplicity of denominational affiliations present in American life. Associated with this approach in the American context is the concept of religious traditions, particularly the presence of subtraditions within the Christian faith, and the associated measurement strategy for assigning such affiliations to their specific religious tradition. The approach offers various analytical advantages, but it constitutes an analytical strategy and not a specific theoretical explanation about how different facets of religious life necessarily shape political attitudes and behavior.

The Many Meanings of Non-Affiliation

2021 ◽  
pp. 27-55
Author(s):  
Nancy T. Ammerman
Keyword(s):  
Folk Beliefs ◽  
Cultural Contexts ◽  
Religious Traditions ◽  
Highly Educated ◽  
The People ◽  
The Social ◽  
The Status ◽  
The Many ◽  
Ways Of Being ◽  
Being Religious

This chapter shows that non-affiliation means different things in different cultural contexts and among people with different social resources. Some religious traditions, such as Judaism, do not make affiliation central, so non-affiliation matters less. Similarly, many immigrants come from places where belonging and belief are not typical ways of being religious. Not all “nones” are alike. Nor are less well-off nones like the more privileged non-affiliates often imagined. Using the Faith Matters Survey, this chapter shows that less highly educated nones are more likely to hold religious folk beliefs and less likely to be politically liberal, for example. But most important is that the people who are at the bottom of the status hierarchy are—if they are also unaffiliated—more pessimistic, less trusting, less engaged in their communities, and less empowered. They may even be less healthy. The absence of religious ties exacerbates the effects of being on the social and economic margins.

Does Copernicus Help? Reflections for a Christian Theology of Religions

1977 ◽  
Vol 13 (2) ◽  
pp. 243-258 ◽  
Author(s):  
J. J. Lipner
Keyword(s):  
Belief Systems ◽  
The Other ◽  
Christian Theology ◽  
Christian Faith ◽  
World Religions ◽  
Important Distinction ◽  
Theology Of Religions ◽  
Religious Traditions ◽  
Religious Perspectives ◽  
The One

I want to consider in this paper a question that is looming large in the theology of most world religions, not least in the Christian tradition. The following discussion will be confined to the Christian standpoint, though I hope mutatis mutandis the main points will be seen to apply to other religious perspectives as well. Specifically then, this question can be ex–pressed in two ways. We may ask, (i) in the context of the contemporary dialogue situation, how is the committed Christian to regard the adherents of non–Christian religions? and (ii) what status do these alien belief–systems have with respect to the Christian faith–response? Both forms of the issue are often discussed it seems to me without due attention being given to an important distinction between them. So, at the outset, it will be useful to make one or two observations about this. First of all, it is inevitable, I think, that an evaluational factor is implied by both formulations. We are pondering a basically Christian assessment of religious traditions that are non–Christian, and any solution suggested which eventually eliminates a one-sided overall perspective will apparently put us in a dilemma. For, on the one hand, a Christian theology of religions will be expected to produce a Christian (and therefore evaluational) result; on the other hand, a finally nonevaluational solution seems unable to be called a Christian view of things at all. In the event of such a ‘neutral theology’ as the latter resulting (by no means a purely speculative question as we shall see), is the dilemma that becomes apparent a genuine one, or can it be resolved by a more stringent analysis of the relevant issues?

scholarly journals Atheism and Agatheism in the Global Ethical Discourse: Reply to Millican and Thornhill-Miller

2015 ◽  
Vol 7 (4) ◽  
pp. 197-245 ◽  
Author(s):  
Janusz Salamon
Keyword(s):  
Empirical Research ◽  
Religious Belief ◽  
Belief Systems ◽  
Global Scale ◽  
Fine Tuning ◽  
New Paradigm ◽  
Religious Traditions ◽  
First Order ◽  
Ethical Discourse ◽  
Supernatural Agency

Peter Millican and Branden Thornhill-Miller have recently argued that contradictions between different religious belief systems, in conjunction with the host of defeaters based on empirical research concerning alleged sources of evidence for ‘perceived supernatural agency’, render all ‘first-order’, that is actual, religious traditions positively irrational, and a source of discord on a global scale. However, since the authors recognise that the ‘secularisation thesis’ appears to be incorrect, and that empirical research provides evidence that religious belief also has beneficial individual and social effects, they put forward a hypothesis of a ‘second-order religious belief’, with Universalist overtones and thus free of intergroup conflict, and free of irrationality, since supported (solely) by the Fine-Tuning Argument. While granting most of their arguments based on empirical research and embracing the new paradigm of the atheism/religion debate implicit in their paper, I contend that Millican’s and Thornhill-Miller’s proposal is unlikely to appeal to religious believers, because it misconstrues the nature and grounds of religious belief. I suggest that their hypothesis may be refined by taking into account a view of axiologically grounded religious belief that I refer to as ‘agatheism’, since it identifies God or the Ultimate Reality with the ultimate good (to agathon). I submit that agatheistic religious belief which is explicitly or implicitly presupposed in the first-order religious traditions as their doxastic core can be shown to be rational, and allows us to frame the relations between fundamental beliefs of adherents of various religions and worldviews in a non-conflictual way, conducive of their constructive participation in the global ethical discourse.

scholarly journals Right = Left ? The concepts of “right-left” and brain asymmetrySağ = Sol ? “Sağ-sol” kavramları ve beyin asimetrisi

2015 ◽  
Vol 12 (2) ◽  
pp. 1279
Author(s):  
Evrim Gülbetekin
Keyword(s):  
Belief Systems ◽  
Human Cognition ◽  
Physiological System ◽  
Cultural Contexts ◽  
Functional Brain ◽  
Left And Right ◽  
Motor Asymmetries ◽  
Turkish Language ◽  
Different Cultures ◽  
The Brain

<p>Although “right” and “left” are neutral words those describe directions, they have some positive and negative meanings in cultural contexts. Attributing positive meanings for right and negative meanings for left is observed in different cultures, languages and belief systems including Turkish culture. In the presented study, Turkish words, sayings and phrasses including right, left and right-left together were examined according to their meanings (positive, negative, neutral) by referencing Turkish Language Instituion. It was observed that the word “right” had 15 positive meanings and the word “left” had no positive meanings.  On the other hand, it was found that the word “right” had no negative meanings and “left” had four negative meanings and there were eight negative meanings including the words “left” and “right” together.  The predisposition of attributing positive/negative meanings to right and left is discussed in a neuroscientific perspective and it is assessed in the context of two hemispheric specializations in the brain: 1. Motor asymmetries and handedness 2. Emotions and Valence Hypothesis.  Generally, attributing positive meanings for right and negative meanings for left seems to be related to human physiological system, structural and functional brain asymmetries and dependently human cognition and comprehension.</p><p> </p><p><strong>Özet</strong></p><p>Sağ ve sol kavramları ilk anlamları itibariyle yön belirten nötr sözcükler olmasına rağmen kültürel bağlamda bu sözcüklerin olumlu ve olumsuz anlamlara sahip olduğu görülmektedir. Sağa olumlu, sola olumsuz anlam atfetme Türk kültürü de dahil olmak üzere farklı kültürlerde, dillerde ve inanç sistemleri içerisinde gözlenmektedir. Sunulan makalede Türk Dil Kurumu referans alınarak sağ, sol ve sağ ile solun birlikte kullanıldığı sözcük, birleşik sözcük, deyim ve atasözleri içerdikleri olumlu, olumsuz ve nötr anlamlara göre gruplandırılmıştır. Buna göre Türk Dilinde “sağ” sözcüğüne ilişkin 15 olumlu anlamın olduğu, buna karşın “sol” sözcüğüne ilişkin hiçbir olumlu anlamın olmadığı gözlenmiştir. Öte yandan, “sağ” sözcüğüne ilişkin hiçbir olumsuz anlamın olmadığı, “sol”sözcüğüne ilişkin dört ve “sol” ile “sağın” birlikte kullanıldığı sekiz olumsuz anlamın olduğu bulunmuştur. Sunulan makalede insanların sağa ve sola olumlu/olumsuz anlam atfetme eğilimi nörobilim bakış açısından ele alınarak beyinde yer alan iki hemisferik özelleşme temelinde değerlendirilmiştir: 1. Motor Asimetriler ve El Kullanımı 2. Duygular ve Değerlik Hipotezi. Genel olarak sağa olumlu, sola olumsuz anlamlar atfetmek insanın fizyolojik sistemiyle, yapısal ve işlevsel beyin asimetrileriyle ve buna bağlı olarak ortaya çıkan insan bilişi ve kavrayışı ile ilgili gibi görünmektedir.</p>

scholarly journals The religious prism of South East - Asia

2021 ◽  
Vol 6 (8) ◽  
pp. 54-68
Author(s):  
KVVS Satyanarayana Satyanarayana
Keyword(s):  
Religious Beliefs ◽  
Belief Systems ◽  
East Asian ◽  
Religious Tradition ◽  
The Other ◽  
Mahayana Buddhism ◽  
Religious Traditions ◽  
Other Hand ◽  
Confucian Philosophy ◽  
Mahāyāna Buddhism

When two or more religious belief systems are combined into a new system, this is known as religious syncretism. It may also be defined as the incorporation of beliefs from unconnected traditions into a religious tradition. Polytheism and numerous religious affiliations, on the other hand, are seen as diametrically opposed to one another. These situations can arise for a variety of reasons, with the latter scenario occurring quite frequently in areas where multiple religious traditions coexist in close proximity to one another and are actively practised in the culture. It can also occur when a culture is conquered, with the conquerors bringing their religious beliefs with them but not succeeding in completely eradicating the old beliefs, and especially the old practises. Faiths' beliefs or histories may have syncretic components, however members of these so-labeled systems sometimes object to the label's use, particularly those who belong to "revealed" religious systems, such as Abrahamic religions, or any system that takes an exclusivist stance. Syncretism is viewed as a betrayal of the pure truth by some supporters of such beliefs. According to this logic, introducing a belief that is incompatible with the original religion corrupts it and renders it untrue altogether. Indeed, detractors of a certain syncretistic trend may occasionally use the term "syncretism" as a derogatory pejorative, meaning that individuals who attempt to adopt a new idea, belief, or practise into a religious system are really distorting the original faith by doing so. A fatal compromise of the integrity of the prevailing religion is, according to Keith Ferdinando, as a result of this development. Religions that are not exclusivist, on the other hand, are likely to feel free to absorb other traditions into their own systems of thought. Many traditional beliefs in East Asian civilizations have become entwined with Buddhism due to the assumption that Buddhism is compatible with local religions. The Three Teachings, or Triple Religion, which harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which is a syncretism of Shinto and Buddhism, are two examples of notable concretizations of Buddhism with local beliefs. The Three Teachings, or Triple Religion, harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which East Asian religious beliefs, practises, and identities (who, by any measure, constitute the majority of the world's Buddhists) frequently incorporate elements of other religious traditions, such as Confucianism, Chinese folk religion.

Animal pelt caps and Mississippian ritual sodalities

2016 ◽  
Vol 38 (1) ◽  
pp. 63-97 ◽  
Author(s):  
David H Dye
Keyword(s):  
Belief Systems ◽  
Religious Institutions ◽  
Ritual Practice ◽  
Prominent Feature ◽  
Eastern Woodlands ◽  
Cultural Contexts ◽  
Specific Culture

Archaeologists have become increasingly interested in ancient belief systems and it is recognized that the material remains of past societies may effectively aid in constructing informed interpretations of religious institutions and ritual practice. Recent research seeks linkages between ethnographic accounts and eastern Woodlands representational imagery. In this article, I examine depictions of animal pelt headdresses and marshal prairie–plains ethnographic accounts to argue that Mississippian figural imagery denotes more than status ascription. Animal pelt headgear was a distinctive and prominent feature of Mississippian belief systems, which materialized transcendent beings in figural art. The implication is that Mississippian ritual sodalities may be comparable to historic prairie–plains exemplars. Closer analytic attention and focus is warranted to assess the cultural contexts in which ceremonial regalia is visualized in Mississippian art. In this regard, ritual headgear may help identify specific culture heroes venerated within the context of ritual sodalities.

From Zoroaster to Star Wars, Jesus to Marx: The Art, Science and Technology of Human Manipulation

2021 ◽  
Author(s):  
Mike Sosteric
Keyword(s):  
Belief Systems ◽  
Science And Technology ◽  
Spiritual Beliefs ◽  
Religious Traditions ◽  
Star Wars ◽  
Human Spirituality

Superficially, it appears that humans enjoy a wide variety of spiritual and religious traditions. In fact, the vast majority of human belief systems are rooted in the same ancient Persian soil. This article explores the ancient roots of our “modern” secular and spiritual beliefs, demonstrates their ideological character, briefly examines the emotional, psychological, and spiritual toll, and outlines a course of research for those interested in bringing additional sophistication and depth to the sociological, psychological, historical, and political study of human spirituality and human religion. The paper introduces several terms into the lexicon, including Symbol Factories, Ideological Institutions, and Toxic Socialization.

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