scholarly journals MINARETS AS A VITAL ELEMENT OF INDO-ISLAMIC ARCHITECTURE: EVOLUTION AND MORPHOLOGY

2021 ◽  
Vol 6 (3) ◽  
pp. 203-209
Author(s):  
Mohammad Arif Kamal

The Minarets are a distinctive architectural feature of Islamic Mosques. The Minarets have become an essential and integral part of the mosque in the Indian sub-continent as like anywhere in the world. The Minarets evolved in Islamic Architecture at very early times. Although it was not an essential part of the mosque during the lifetime of the Prophet Muhammad (PBUH) and even for some time after the period after him, There are, however, many conflicting views as to exactly where, when and by whom were the first mina-rets built. The minarets were constructed for monumental purposes but became symbolic and became the permanent features of the mosque buildings. These minarets are being built in varied geographical and cultural environments. The Muslim architects used forms that have been acclimatized in their traditional cultures. The architects did not invent new forms but preferred to refine the existing ones with the highest proportion and integrity to the main building. Therefore, they had gone through a transition state in adapting the minarets form, keeping their cultural richness and transforming them into a religious identity most suited to the Islamic buildings. This paper reviews the mosque architecture in general, the various functional aspects of minarets, its evolution in history, and the forms that the architects in India had used to determine their roots and the process of transformation by which it had been recognized as a vital element in the Islamic buildings, especially the mosques. 

2018 ◽  
Vol 41 (1-2) ◽  
pp. 9-18
Author(s):  
Peter Crowley

Northern Ireland’s Troubles conflict, like many complex conflicts through the world, has often been conceived as considerably motivated by religious differences. This paper demonstrates that religion was often integrated into an ethno-religious identity that fueled sectarian conflict between Protestants and Catholics in Northern Ireland during the Troubles period. Instead of being a religious-based conflict, the conflict derived from historical divides of power, land ownership, and civil and political rights in Ireland over several centuries. It relies on 12 interviews, six Protestants and six Catholics, to measure their use of religious references when referring to their religious other. The paper concludes that in the overwhelming majority of cases, both groups did not use religious references, supporting the hypothesis on the integrated nature of ethnicity and religion during the Troubles. It offers grounding for looking into the complex nature of sectarian and seemingly religious conflicts throughout the world, including cases in which religion acts as more of a veneer to deeply rooted identities and historical narratives.


Author(s):  
Jerusha Tanner Lamptey

The epilogue restates the central themes of the book and the objectives of this particular comparative feminist theological project. Dominant systems of privilege are invested in upholding boundaries, whether based on gender, race, or religious identity. Experience is authoritative. Embodiment matters. Ritual is a manifestation and site of change. Communities must reclaim agency and embrace the challenge of responsiveness. Denial is a form of invisibilization and injustice. Conscientization is essential. The prophetic example and transformative taqwa call us to do more than imitate. Interreligious spaces and engagements are opportunities that enrich both in their similarities and distinctions. It also reiterates the provocative and transformative nature of the Word of God in the world.


2006 ◽  
Vol 36 (1) ◽  
pp. 50-77 ◽  
Author(s):  
Michelle Johnson

AbstractFor Mandinga in Guinea-Bissau and Portugal, life-course rituals are currently provoking transnational debates on ethnic and religious identity. In Guinea-Bissau, these two identities are thought to be one and the same—to be Mandinga is to 'naturally' be Muslim. For Mandinga immigrants in Portugal, however, the experience of transnationalism and the allure of 'global Islam' have thrust this long-held notion into debate. In this article, I explore the contours and consequences of this debate by focusing on the 'writing-on-the-hand' ritual, which initiates Mandinga children into Qur'anic study. Whereas some Mandinga immigrants in Portugal view the writing-on-the-hand ritual as essential for conferring both Muslim identity and 'Mandinga-ness', others feel that this Mandinga 'custom' should be abandoned for a more orthodox version of Islam. Case studies reveal an internal debate about Mandinga ethnicity, Islam and ritual, one that transcends the common 'traditionalist'/'modernist' distinction. I suggest that the internal debate, although intensified by migration, is not itself a consequence of 'modernity' but has long been central to how Mandinga imagine themselves as both members of a distinct ethnic group and as practitioners of the world religion of Islam.


2016 ◽  
Vol 44 (3) ◽  
pp. 266-279 ◽  
Author(s):  
Craig A. Warlick ◽  
Paul B. Ingram ◽  
Karen D. Multon ◽  
M. Alexandra Vuyk

Religion is a shaping force in the world today, increasingly expressed and integral to the flow and function of the workplace. The relationship between religious identity and work function is clearly present. However, no lines of research have explored how religion explains the variations in vocational interest, despite speculation that it does so. Fundamentalist beliefs provide an opportunity to examine how career interests are related to personal values. This study examined the relationship between fundamentalism and the Artistic and Investigative Realistic, Investigative, Artistic, Social, Enterprising, and Conventional types, types speculated to be most dissimilar to fundamentalism, by testing the incremental importance of religious fundamentalism beyond personality traits in the shaping of vocational interests. Results suggest that, even after controlling for variation attributed to personality, religious fundamentalism is negatively related to Artistic interests yet has no relationship to Investigative interests. Issues of diversity and implications for career counselors are discussed.


LEKSIKA ◽  
2020 ◽  
Vol 14 (2) ◽  
pp. 83
Author(s):  
Nur Asiyah

Identity is significant issue in the world. Pakistani-American Muslim women faced the problems of identity because they got different treatment in the society. This study reveals how do Pakistani-American Muslim women negotiate their identity and the result of negotiation? This research was done under descriptive qualitative research. The data of the research are the words, phrases, and sentences from diasporic literature entitled Saffron Dreams by Shaila Abdullah that published in 2009.  To analyze the data, this study used postcolonial theory based on Bhabha’s hybridity and Tomey’s identity negotiation concept. Based on the research, it is found that Pakistan American Muslim women negotiate their identity by mindful negotiation namely adapting American culture and shaping hybrid identity. They change their fashion style by putting off their veils. They replace Arabic name into American style to hide their religious identity. In building the house they American building with Arabian nuance. On the other hand, in assimilating the culture to get a job, Pakistani American Muslim women must fight harder because of the striking differences in culture and the idealism they believe in.


Al-Albab ◽  
2016 ◽  
Vol 5 (2) ◽  
pp. 265
Author(s):  
Farninda Aditya

I Gde Parimartha, Ida Bagus Gde Putra, Luh Pt.Kusuma Ririen. 2012. Bulan Sabit di Pulau Dewata, Jejak Kampung Islam Kusamba-Bali. Yogyakarta: Religious and Cross-cultural Studies (CRCS) Graduate School, Gadjah Mada University YogyakartaBali, a beautiful island well known all over the world, fascinates many visitors from various countries and has a religious identity as its nickname reflects, the Island of the Gods. Although famous as a Hindu land, Bali has an Islamic Village, where Muslims can live side by side with Balinese Hindus. In view of the events of the Bali Bombing, in 2002 in Kuta and 2005 in Jimbaran, of course, there have been social and religious tensions between these two faiths. The tragedy has indeed left a change of attitude that is a strengthening of political identity of the Balinese-ness. This situation is presented in a book entitled, Bulan Sabit di Pulau Dewata, Jejak Kampung Islam Kusamba-Bali (Crescent on the Island of Gods, Traces of Islamic Village in Kusamba-Bali).


MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 22-39
Author(s):  
Staniselaus Eko Riyadi

Violence is a crime condemned by religions, but religions in the world are apparently involved in some kind of violence. It has been considered problematic that some scriptural texts are showing violent acts that seem to be ‘authorised’ by God, even ‘allowed’ by God, or celebrated by the people. How should we understand such problematic texts? Is there any violence authorised by God? Christianity has been dealing with the interpretation of violent acts in biblical texts from the Old Testament as well as from the New Testament. This article suggests that violence in the biblical texts must be understood within the context of defining religious identity of Israel among the other nations that have their own gods. Scriptures do not promote violence, but has recorded the historical experiences of Israel in their confrontation with other nations. Therefore, violence in the biblical texts cannot be referred to as a sort of justification for any violent acts by religions in our multireligious and multiethnic society.


1999 ◽  
Vol 11 ◽  
pp. 141-161 ◽  
Author(s):  
Jeremy Catto
Keyword(s):  

[The] persecuted Church though it hath bene of longe season trodden under foote by enemies, neglected in the world, nor regarded in histories, & almost scarce visible or knowne to worldly eyes, yet hathe it bene the true Church onely to God … continually stirring up from time to time faithfull Ministers, by whome alwayes hath bene kept some sparkes of his true doctrine and religion.


Author(s):  
A.V. Goncharenko ◽  
T.O. Safonova

The article investigates the impact of Great Britain on the evolution of colonialism in the late ХІХ and early ХХ centuries. It is analyzed the sources and scientific literature on the policy of the United Kingdom in the colonial question in the late ХІХ – early ХХ century. The reasons, course and consequences of the intensification of British policy in the colonial problem are described. The process of formation and implementation of London’s initiatives in the colonial question during the period under study is studied. It is considered the position of Great Britain on the transformation of the colonial system in the late XIX – early XX centuries. The resettlement activity of the British and the peculiarities of their mentality, based on the idea of racial superiority and the new national messianism, led to the formation of developed resettlement colonies. The war for the independence of the North American colonies led to the formation of a new state on their territory, and the rest of the “white” colonies of Great Britain had at the turn of the XIX-XX centuries had to build a new policy of relations, taking into account the influence of the United States on them, and the general decline of economic and military-strategic influence of Britain in the world, and the militarization of other leading countries. As a result, a commonwealth is formed instead of an empire. With regard to other dependent territories, there is also a change in policy towards the liberalization of colonial rule and concessions to local elites. In the late ХІХ – early ХІХ centuries the newly industrialized powers (Germany, Italy, and Japan) sought to seize the colonies to reaffirm their new status in the world, the great colonial powers of the past (Spain, Portugal, and the Netherlands) sought to retain what remained to preserve their international prestige, and Russia sought to expand. The largest colonial empires, Great Britain and France, were interested in maintaining the status quo. In the colonial policy of the United Kingdom, it is possible to trace a certain line related to attempts to preserve the situation in their remote possessions and not to get involved in conflicts and costly measures where this can be avoided. In this sense, the British government showed some flexibility and foresight – the relative weakening of the military and economic power of the empire due to the emergence of new states, as well as the achievement of certain self-sufficiency, made it necessary to reconsider traditional foreign policy. Colonies are increasingly no longer seen as personal acquisitions of states, and policy toward these territories is increasingly seen as a common deal of the international community and even its moral duty. The key role here was to be played by Great Britain, which was one of the first to form the foundations of a “neocolonial” system that presupposes a solidarity policy of Western countries towards the rest of the world under the auspices of London. Colonial system in the late ХІХ – early ХІХ century underwent a major transformation, which was associated with a set of factors, the main of which were – the emergence of new industrial powers on the world stage, the internal evolution of the British Empire, changes in world trade, the emergence of new weapons, general growth of national and religious identity and related with this contradiction. The fact that the First World War did not solve many problems, such as Japanese expansionism or British marinism, and caused new ones, primarily such as the Bolshevik coup in Russia and the coming to power of the National Socialists in Germany, the implementation of the above trends stretched to later moments.


Author(s):  
David Abulafia

Ottoman sultans and Spanish kings, along with their tax officials, took a strong interest in the religious identity of those who crossed the areas of the Mediterranean under their control. Sometimes, in an era marked by the clash of Christian and Muslim empires, the Mediterranean seems to be sharply divided between the two faiths. Yet the Ottomans had long accepted the existence of Christian majorities in many of the lands they ruled, while other groups navigated (metaphorically) between religious identities. The Sephardic Jews have already been encountered, with their astonishing ability to mutate into notionally Christian ‘Portuguese’ when they entered the ports of Mediterranean Spain. This existence suspended between worlds set off its own tensions in the seventeenth century, when many Sephardim acclaimed a deluded Jew of Smyrna as the Messiah. Similar tensions could also be found among the remnants of the Muslim population of Spain. The tragic history of the Moriscos was played out largely away from the Mediterranean Sea between the conversion of the last openly practising Muslims, in 1525, and the final act of their expulsion in 1609; it was their very isolation from the Islamic world that gave these people their distinctive identity, once again suspended between religions. The world inhabited by these Moriscos differed in important respects from that inhabited by the other group of conversos, those of Jewish descent. Although some Moriscos were hauled before the Inquisition, the Spanish authorities at first turned a blind eye to the continued practice of Islam; it was sometimes possible to pay the Crown a ‘service’ that bought exemption from interference by the Inquisition, which was mortified to discover that it could not boost its income by seizing the property of exempt suspects. Many Morisco communities lacked a Christian priest, so the continued practice of the old religion is no great surprise; even in areas where christianization took place, what sometimes emerged was an islamized Christianity, evinced in the remarkable lead tablets of Sacromonte, outside Granada, with their prophecies that ‘the Arabs will be those who aid religion in the last days’ and their mysterious references to a Christian caliph, or successor (to Jesus, not Muhammad).


Sign in / Sign up

Export Citation Format

Share Document