American Neo-Hasids in the Land of Israel

2010 ◽  
Vol 13 (4) ◽  
pp. 22-42 ◽  
Author(s):  
Joanna Steinhardt
Keyword(s):  
Eighteenth Century ◽  
New Age ◽  
Religious Culture ◽  
The Other ◽  
Spiritual Values ◽  
The West ◽  
Jewish Culture ◽  
English Speaking ◽  
Jewish Immigrants ◽  
New Age Spirituality

American Neo-Hasidism in Israel today is part of a sustained revival of traditional Judaism that began in the late 1960s among followers of Rabbi Shlomo Carlebach, who sought to restore meaning to Jewish practice and identity. This unique religious subculture blends elements of New Age spirituality and American countercultural values with Hasidism, a mystical movement within Judaism dating back to the eighteenth century. The result is a new syncretistic Jewish culture and practice. At two English-speaking yeshivas, one in Jerusalem and the other in Bat Ayin in the West Bank, this Neo-Hasidic subculture exhibits kinship with both the conservative religious culture of Israeli settlers and the countercultural spiritual values of young American Jewish immigrants.

Indian Gurus in the American Marketplace

2017 ◽  
Author(s):  
Shilpa S. Davé
Keyword(s):  
New Age ◽  
The Other ◽  
Other Hand ◽  
Cultural Performances ◽  
New Age Spirituality

This chapter explores how, in the comedic parodies The Guru (2002) and The Love Guru (2008), new-age spirituality is used as an Indian accent to reflect on the strange, foreign practices of Indians and at the same time to show the American desire for difference. It discusses how the role of the Indian guru is predicated on stereotypical cultural performances for American consumption. The performance of brownface by Mike Myers as Guru Pitka in The Love Guru repeats stereotypes Peter Sellers created fifty years earlier. British Indian actor Jimi Mistry in The Guru, on the other hand, offers a response and a critique to racialized performances of brown voice and brownface when he plays an Indian actor attempting to do brownface performances to cater to the expectations of his American admirers.

On the Anniversaries of Mozart, Kierkegaard and Barth

1956 ◽  
Vol 9 (3) ◽  
pp. 251-263
Author(s):  
Arthur C. Cochrane
Keyword(s):  
Eighteenth Century ◽  
Sixteenth Century ◽  
Wolfgang Amadeus Mozart ◽  
New Age ◽  
Karl Barth ◽  
The Other ◽  
New Era ◽  
The Past ◽  
200Th Anniversary ◽  
The World

Perhaps an astrologer would claim that due to some remarkable astral influence the year 1955–6 marks the 200th anniversary of the birth of Wolfgang Amadeus Mozart on 27th January 1956; the centenary of the death of Sören Kierkegaard on 11th November 1955, and the seventieth birthday of Karl Barth on 10th May 1956. The three dates are being suitably observed by music-lovers and scholars the world over. But something more than a disposition of the stars links their names together. For if, as we believe, Kierkegaard and Barth, like Luther and Calvin in the sixteenth century, represent the end of an epoch and the dawn of a new era, then according to both men, Mozart is the herald of a new age. Though Mozart lived in the eighteenth century, he actually represented the end of the Age of Absolutism in which he lived and which lingered on in idealism and contemporary existentialism. At the same time he marked the beginning of a new day in which men would begin, not with expressions of their own consciousness, but with grateful praise to the Creator who has revealed Himself totheir consciousness. In Mozart's music Kierkegaard believed he had heard a No to the past: to man who is the measure of all things. Barth, on the other hand, believes he has heard a Yes to the goodness of God's creatures. Not that Mozart himself was a sort of Hegelian synthesis.

scholarly journals Echoes of Medieval and Pre-Modern Animal Trials in the Interlude Declamatio sub forma iudicii (1735)

2021 ◽  
Vol 20 (2) ◽  
pp. 1-12
Author(s):  
Anna Czarnowus
Keyword(s):  
Eighteenth Century ◽  
Eastern Europe ◽  
Middle Ages ◽  
Central And Eastern Europe ◽  
The Other ◽  
Folk Culture ◽  
The West ◽  
High Culture ◽  
Animal Trials ◽  
Animal Trial

Declamatio sub forma judicii can be found in the Graudenz Codex (1731–1740). It is an interlude that jokingly reports an animal trial. The interlude is a humorous treatment of the historical trials on animals that continued from the Middle Ages to the eighteenth century. Onthe one hand, such eighteenth-century discussions of animal trials continued the medieval tradition. This would confirm the diagnosis about the existence of the “long Middle Ages”, especially in Central and Eastern Europe, where the cultural trends could be somehow belated in comparison to those in the West. On the other hand, perhaps writing about animal trials in the eighteenth century was already a form of medievalism. High culture propagated anthropocentrism in its thinking about animals, while folk culture entailed anthropomorphism. In animal trials animals are treated as subjects to the same regulations as humans, which means that they were seen as very much similar to humans. The eighteenth-century interlude recreates this tradition, but it is a source of satirical laughter.

scholarly journals Spiritual Entrepreneurship in a Northern Landscape: Spirituality, Tourism and Politics

2013 ◽  
Vol 48 (2) ◽  
Author(s):  
Trude Fonneland
Keyword(s):  
Market Value ◽  
New Age ◽  
Northern Region ◽  
Local Identity ◽  
Spiritual Values ◽  
Self Development ◽  
New Age Spirituality ◽  
Indigenous Spirituality ◽  
Cultural Turn ◽  
Shed Light

A cultural turn in the economy has led to growth in what might be called ‘spiritual entrepreneurship’.1 This term refers to entrepreneurs inspired by a New Age philosophy marketing spiritual values such as ‘self-development’, ‘holism’ and ‘deep values’. To shed light on this type of enterprise, the article examines one of its practitioners; Esther Utsi at Polmakmoen Guesthouse in northern Norway. My focus is on how New Age spirituality is here localized, wrapped in local indigenous culture and landscape, and turned into a commodity with market value for both tourists and conference participants. The staging of spirituality simultaneously involves marketing a vaca- tion destination to outsiders, and is also linked to the formation of a reimagined local identity, and incorporated into the redefinition of images and dreams about the northern region. Keywords: spiritual entrepreneurship, New Age, tourism, indigenous spirituality, local reinvention

scholarly journals Modern Ideas of God

1908 ◽  
Vol 1 (1) ◽  
pp. 10-27 ◽  
Author(s):  
Arthur Cushman McGiffert
Keyword(s):  
Eighteenth Century ◽  
New Age ◽  
The Other ◽  
The Past ◽  
The One ◽  
European Thought ◽  
The Universe ◽  
Intellectual Leadership

Modern ideas of God are many and various, but all of them, so far as they are not mere reproductions of traditional views handed down from the past, are dominated by one or the other of two independent tendencies, which took their rise respectively from Spinoza and from Kant. In this article it is impossible to follow the various ramifications of these tendencies. They are often found together in the same theologian in curious and even inconsistent combinations. I desire to distinguish them sharply the one from the other, and to study them separately as they appear in a few of their most notable and consistent representatives. The former tendency, as I have said, took its rise from Spinoza. Despised and neglected by the leaders of European thought for nearly a hundred years after his death, he finally came to his rights, and was speedily a dominant force in Germany, which was about to assume again the intellectual leadership of Europe held in the eighteenth century successively by England and France. The time was ripe for Spinoza's philosophy. Reaction against the extreme individualism and superficial rationalism of the period was growing rapidly, and the profound and massive monism of the great Jewish sage was fitted to appeal to the imagination of the new age. The first important utterance was Herder's little work entitled Gott, which appeared in 1787 and had wide influence. In this book Herder interprets Spinoza in the light of Leibnitz's dynamic conception of the universe, and so supplements his unity of substance with an all-pervasive unity of force.

scholarly journals KOREA: KLUCZ DALEKIEGO WSCHODU (1905) AND WACŁAW SIEROSZEWSKI’S VIEW OF KOREA

2017 ◽  
Vol 3 ◽  
pp. 127-146
Author(s):  
Yeong-Mi LEE
Keyword(s):  
Eighteenth Century ◽  
The Other ◽  
The West ◽  
Late Eighteenth Century ◽  
Other Hand ◽  
Late Eighteenth ◽  
Western View ◽  
Better Than

The aim of this paper is to review Wacław C. Sieroszewski’s (1858-1945) view of Korea. He, well-known Polish writer, traveled to Korea, i. e., Daehan Empire (大韓帝國), in fall of 1903, and published Korea: Klucz Dalekiego Wschodu (1905). Considering that most of travelogues of Korea were written by American, British, French, and German, so-called “Western powers,” KKDW was a pretty valuable book.The author believes that Western view of Korea was notably changed around the late eighteenth century. In the seventeenth and eighteenth centuries, Europeans did not ignore or belittle Korea and Korean. They regarded Korea as a rich and well-systemized country, and Korean as an intelligent nation, although they had very little knowledge of Korea. On the other hand, generally speaking, they degraded Korea and Korean in the nineteenth and early twentieth centuries, and Sieroszewski was one of them. Poland was one of the weakest countries in Europe, but his view was not different from that of American, British, French, and German authors.Sieroszewski was favorably impressed by Japan before he came to Korea in October, 1903, and, as a result, he constantly compared Korea and Japan. He even wrote that Japan was better than Europe in some ways. He truly believed that Japan was the only country to carry out a desirable reform for Korea. Meanwhile, he never approved the Russia’s imperialist ambition for Korea. He considered Japan as an agent of the West. In conclusion, his idea of Korea and the East was quite similar to that of other contemporary Western travelers.

Unexplored Opportunities in Latin American Maritime History

1992 ◽  
Vol 48 (3) ◽  
pp. 397-406
Author(s):  
Robert L. Scheina
Keyword(s):  
Latin American ◽  
Latin American Country ◽  
The Other ◽  
Maritime History ◽  
The West ◽  
Paraguay River ◽  
The Andes ◽  
English Speaking ◽  
Maritime Environment ◽  
American Nation

Latin American maritime history is virtually an unexplored subject among English-speaking scholars. Opportunities for research abound since practically every Latin American nation has had an intimate affair with the water; for some it has been sweet and for others salt. One can find a maritime topic which complements his or her interest in almost any Latin American country or any era.Even land-locked Paraguay has been profoundly influenced by its maritime environment. It has fought two major wars since independence and the outcomes of both were influenced by the exploitation of the extensive river systems. During the War of the Triple Alliance, Paraguay lost control of the rivers, the only efficient means of transportation, early in the contest. As a result, Paraguay's enemies held the initiative and could find a haven under the guns of their fleet if the battle went poorly on land. Conversely, during the early stages of the Chaco War, Paraguay's control of the rivers gave it a significant logistical advantage over its enemy, Bolivia. Paraguay had to bring its supplies up the Paraguay River and its tributaries; on the other hand, Bolivia had to bring its supplies up the west slopes of the Andes and then down the other side.

Berlin Walls: Dahlhaus Knepler, and Ideologies of Music History

2003 ◽  
Vol 20 (4) ◽  
pp. 498-525 ◽  
Author(s):  
Anne C. Shreffler
Keyword(s):  
Music History ◽  
West Germany ◽  
The Other ◽  
Political Systems ◽  
The West ◽  
East And West Germany ◽  
English Speaking ◽  
1960S And 1970S ◽  
The 1960S ◽  
The One

As exemplified in writings by Carl Dahlhaus and Georg Knepler, a debate about music historiography took place in East and West Germany in the 1960s and 1970s. A comparison between two books, Dahlhaus's Grundlagen der Musikgeschichte (Foundations of Music History) and Knepler's Geschichte als Weg zum Musikverstäändnis (History as a Means of Understanding Music), both published in 1977, is instructive as a measure of the two poles of the Methodenstreit: the one centered around music as autonomous work, the other around music as a human activity. The central questions raised prove uncannily current. The two scholars, who knew each other and respected each other's work, were both based in Berlin; but with Dahlhaus in the West and Knepler in the East, they represented the two different political systems that existed in the divided city between 1945 and 1989. In their work, and especially in these two books, Dahlhaus and Knepler defended their own positions and sought to point out weaknesses in the other side. While Dahlhaus's work is well known in English-speaking musicology, Knepler's is not. His contribution to music history and historiography was comparable to Dahlhaus's in importance, however, and his ideas anticipate many tenets of the "new musicology."

Spiritual Entrepreneurship in the High North

2015 ◽  
Vol 5 (2) ◽  
Author(s):  
Trude Fonneland
Keyword(s):  
Local Development ◽  
New Age ◽  
Spiritual Values ◽  
Global Trends ◽  
Tourism Sector ◽  
Self Development ◽  
Local Traditions ◽  
New Age Spirituality ◽  
Key Terms ◽  
The Relationship

In order to frame the relationship between tourism and New Age spirituality, I identify actors in the tourism sector who draw inspiration from New Age as spiritual entrepreneurs. A spiritual entrepreneur is a tourist entrepreneur promoting a New Age philosophy and spiritual values such as ‘self-development’, ‘holism’ and ‘deep-values’, and who present a vision of crossovers between religion, local development and tourism, combining local traditions with global trends. The article is an analysis of two chosen spiritual entrepreneurships, namely Polmakmoen Guesthouse and the pilgrimage ‘The Seven Coffee Stops’ in Tana municipality in Finnmark, northern Norway. The article’s aim is to examine how values central within New Age here emerge as key terms in the production of unique experiences.

From Borno to Sokoto

2018 ◽  
pp. 18-32
Author(s):  
Murray Last
Keyword(s):  
Eighteenth Century ◽  
Sixteenth Century ◽  
The Other ◽  
Northern Nigeria ◽  
The West ◽  
Lake Chad ◽  
Late Eighteenth Century ◽  
Lake Chad Basin ◽  
Late Eighteenth ◽  
River Niger

Once Muslims took over from Copts the trade to the regions around Lake Chad c.1000 ad, the process of Islamization could begin in Kanem and Borno. The state of Borno by the sixteenth century had become dominant in the Lake Chad basin, and Borno’s ruler had been given the title of Caliph. To the west of Borno, under its suzerainty were the savanna trading cities of Hausaland, where the two main merchant networks, one from Birni Ngazargamu in Borno, the other (“Wangara”) from Jenne and Gao (on the River Niger), combined trade with scholarship. By the late eighteenth century, a shaikh of the Qadiriyya brotherhood, ‘Uthman dan Fodio, demanded local rulers be strictly Islamic; this gave rise to four years of jihad and its ultimate success in 1808 led to the establishment of the Sokoto Caliphate, the largest precolonial state in Africa (much larger than today’s northern Nigeria).

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