scholarly journals ON THE CHURCHNESS OF THE POPULATION OF THE KALININ REGION IN 1930-1950 (FROM MEMORIES OF «CHILDREN OF WAR»)

2021 ◽  
pp. 39-60
Author(s):  
Татьяна Геннадьевна Леонтьева
Keyword(s):  
Religious Experience ◽  
Religious Life ◽  
Religious Practices ◽  
Soviet Society ◽  
Preliminary Results ◽  
Church Life ◽  
Social Link ◽  
Sociocultural Characteristics ◽  
Tver Region ◽  
Children Of War

В статье представлены предварительные результаты исследования в рамках проекта: «Церковная жизнь в советском обществе в 1940-1950-гг.: религиозные практики населения в Калининской области в воспоминаниях «детей войны». Обыденная религиозность рассматривается сквозь призму восприятия представителей постреволюционного поколения, рожденных в СССР в 1928-1945 гг. и проживающих в настоящее время на территории Тверской области. Для анализа их религиозного опыта привлекались материалы анкетирования, которые содержат социокультурные характеристики респондентов, отражают их личные воспоминания, семейные предания. Показано, что в условиях упадка церковной жизни семья приобретает черты социального звена, которое имеет сакральное значение: в его пределах протекает религиозная жизнь, совершаются религиозные ритуалы. He article presents the preliminary results of the study accordingly the project: «Church life in the Soviet society in 1940-1950: the religious practices of the population of the Kalinin region in the memories of «children of war». Ordinary religiousness was examined through the prism of perceptions of the postrevolutionary generation, born in the USSR in 1928-1945 and lived on the territory of the Tver Region at present. In order to analyze their religious experience the materials of the questionnaires, which contain sociocultural characteristics of the respondents, reflect their personal memories and family traditions, were used. It is shown that in the conditions of the decline of parochial life a family acquires the features of a social link that has a sacral meaning: religious life and rituals take place within it.

scholarly journals TAREKAT SYEIKH MUHAMMAD ARSYAD AL-BANJARI: TELAAH ATAS KITAB KANZ AL-MA'RIFAH

2017 ◽  
Vol 10 (1) ◽  
Author(s):  
Abdul Hadi
Keyword(s):  
Religious Experience ◽  
Religious Life ◽  
Religious Practice ◽  
Religious Discourse ◽  
Religious Practices ◽  
Religious Institutions ◽  
Diverse Group ◽  
Religious Thought ◽  
Colour Patterns

Development of Sufism in the archipelago is one icon in view of the problems connected with the Sufi. Sufism is the diversity of colour patterns of thought of religious life, while religious practice to be a representation of the diversity of religious thought to be highly variable and often decorated with the interview "controversial" a very sharp. In the context of religious institutions belonging to the tarekat also have a variety of variants, so that a diverse group of tarekat scattered every where and have the characteristics of each in accordance with religious discourse and the "religious experience" developer congregation. In fact there are some "differences" between the executive tarekat in an area with other regions, although with the same tarekat. Sheikh Muhammad Arsyad Al-Banjary as a prolific writer in various fields of Islamic sciences, such as Tawheed, Fiqh and Sufism. Among his works is the Kanz al-patterned ma'rifah Sufism, but in some discussion related to religious practices and traditions of the congregation are very close, but the Sammaniyah tarekat who had been brought closer to the Al-Banjary Arsyad not so visible in Kanz al-Ma 'rifah but Syaziliyah tarekat who are more visible.

scholarly journals FORMATION OF THE COLLECTION OF MEMORIES OF «CHILDREN OF WAR» ABOUT RELIGIOUS PRACTICES OF THE POPULATION OF KALININ OBLAST IN THE 1940S- 1950S

2021 ◽  
pp. 114-119
Author(s):  
Ольга Геннадьевна Леонтьева
Keyword(s):  
Oral History ◽  
Religious Practices ◽  
Initial Assessment ◽  
Soviet Society ◽  
Age Group ◽  
State University ◽  
Organization Of Work ◽  
Children Of War

Статья посвящена вопросам организации работы, проводимой историками Тверского государственного университета, по созданию коллекции устных источников по истории церковной жизни в советском обществе в 1940-1950 гг. на территории Калининской области. В статье охарактеризованы принципы, методы и средства устной истории, использованные для формирования документного комплекса. Основу комплекса документов составили воспоминания о религиозных практиках жителей Калининской области в 1940-1950 гг., полученные в результате анкетирования определенной возрастной группы населения Тверской области - «детей войны». В статье проанализирована структура и содержание анкеты, приемы практического анкетирования, предварительные результаты формирования коллекции воспоминаний. Статья также содержит первоначальную оценку информационной составляющей документного комплекса и перспективы дальнейшей работы с коллекцией воспоминаний. The article describes the organization of work of the historians in the Tver State University for creating the collection of oral sources about religious practices in Soviet society in the 1940s-1950s, particularly among the population of Kalinin Oblast. The article characterizes principles, methods and tools of oral history used to form the complex of recollections, obtained as a result of surveying the certain age group of the population - «children of war». The article analyzes the structure and content of the questionnaire, methods of practical questioning, andthe results of workfor creatingthecollection. The article also contains an initial assessment of the informational component of thisdocumentary complex and the prospects for further work with the collection of thesememories.

scholarly journals Religion in the structures and forms of manifestation of everyday life

2016 ◽  
pp. 6-10
Author(s):  
Yuri Boreyko
Keyword(s):  
Everyday Life ◽  
Public Space ◽  
Religious Experience ◽  
Social Relations ◽  
Religious Practice ◽  
Religious Community ◽  
Value Systems ◽  
Religious Practices ◽  
Community Patterns ◽  
Ordinary Consciousness

The article analyzes the structure and manifestations of everyday life as the sphere of the empirical life of the individual believer and the religious community. Patterns of everyday life are not confined to certain  universal conceptual or value systems, as there is no ready-made standards and rules of their formation. Everyday life is intersubjective space of social relations in which religious individuals, communities, institutions self-identified based on form of reproduction of sociality. Religious everyday life determined by ordinary consciousness, practices, social aspects of life in the religious community, which are constituted by communication. The main religious structures of everyday life is mental cut ordinary religious consciousness, religious practice, religious experience, religious communication, religious stereotypes. Everyday life is the sphere of interaction between the social and the transcendental worlds, in which religious practices are an integral social relationships and the objectification of religious experience through the prism of individual membership to a specific religion, a means of inclusion of transcendence in the context of everyday life. Religious practices reflect understanding of a religious individual objects of the supernatural world, which is achieved through social experience, intersubjective interaction, experience of transcendental reality. The everyday life of the believing personality is formed in the dynamics of tradition and innovation, the mechanism of interaction of which affects the space of social existence. It exists within the private and public space and time, differing openness within the life-world. Continuous modification of everyday life, change its fundamental structures is determined by the process of modern social and technical transformation of society

Secolarizzazione ed "Exclusive humanism" in Charles Taylor

2009 ◽  
pp. 53-70
Author(s):  
Leonardo Allodi
Keyword(s):  
Religious Experience ◽  
Charles Taylor ◽  
Point Of View ◽  
Religious Practices ◽  
Cultural Conditions ◽  
History Of ◽  
Secular Society ◽  
Secular Age ◽  
Biological Reductionism

- The aim of this essay is to examine the theory of secularisation process developed by Charles Taylor in his work, "A Secular Age". With this work an ambitious project is pursued: to offer a new point of view by which to construct a different image of secularisation. Taylor wants to understand the new socio-cultural conditions in which the moral and spiritual search of believers and non-believers develops. The process of modernisation of Western societies, in fact, has not only produced conceptions that are hostile to religion (jacobinism, marxism, anarchism) and conditions which have often made many of the old religious practices impossible, but have also led to creative adaptations of religious experience to the changed sociological conditions. The history of secularisation therefore demonstrates the "improbability" that autonomous religious aspiration has disappeared. Even in the framework of a secular society, religion represents an "anthropological universal". Taylor's theory of secularisation presents a notable affinity with all those theories which refute any form of sociological or biological reductionism, assuming the original nature of the religious phenomenon.Keywords: exclusive humanism, secularization, neutralization, religion, modernity

Church Life

2021 ◽  
pp. 128-146
Author(s):  
D. G. Hart
Keyword(s):  
Religious Life ◽  
Public Controversy ◽  
Church Life ◽  
George Whitefield ◽  
Keen Observer

Chapter 7 examines how Franklin was a keen observer of religion in Philadelphia and even took sides in the disputes that were likely to develop amid the Protestant diversity of Pennsylvania. In particular, he followed closely and was vocal about the heresy trial of Samuel Hemphill, that revealed doctrinal differences among Presbyterians. This was surprising if only because of his own counsel to himself to avoid public controversy. Franklin also befriended the evangelist and Anglican priest, George Whitefield, the figure who inspired a trans-Atlantic awakening. Franklin’s involvement in colonial religious life was one more indication of the hold that Protestantism had on him.

Religious Practices at Court

2020 ◽  
pp. 108-123
Author(s):  
Hugh M. Thomas
Keyword(s):  
Recent Work ◽  
Religious Life ◽  
Religious Practices ◽  
Religious Activities

John oversaw a surprisingly active religious life at court that nonetheless failed to create an aura of pious kingship for him. Despite his reputation for impiety, recent work has shown that John carried out the religious practices expected of kings in his day, such as honouring saints’ relics, giving alms, and supporting religious houses. John’s religious activities were perforce generally court activities. Kingship was in part a religious office and religious activities at court were partly designed to project an image of sacral kingship. The chapter explores why the court’s many religious activities failed so miserably to improve John’s religious reputation and discusses the broader relationship between power, pleasure, and piety.

Conclusions

2021 ◽  
pp. 173-182
Author(s):  
Gustavo S.J. Morello
Keyword(s):  
Socioeconomic Status ◽  
Latin American ◽  
Religious Experience ◽  
Religious Practices ◽  
Lower Socioeconomic Status ◽  
Lower Socioeconomic ◽  
Religious Landscape

This chapter examines what we learn from the religious experience of these Latin American respondents of lower socioeconomic status: religion as a relationship, and Latin American modernity as a construction that leaves room for a religious, spiritual presence. The chapter presents what respondents’ religious practices tell us about religion in general, the idea of religion as a relation, and a portrait of the Latin American religious landscape as “enchanted modernity.”

Aspects of ‘Religious Experience’ among the Hellenistic Mystery Religions

2005 ◽  
Vol 12 (3-4) ◽  
pp. 349-369 ◽  
Author(s):  
Luther H. Martin
Keyword(s):  
Cognitive Development ◽  
Religious Experience ◽  
Cognitive Processes ◽  
Religious Practices ◽  
Historical Evidence ◽  
Group Solidarity ◽  
Mystery Religions ◽  
Rites Of Initiation ◽  
Ideas And Institutions

AbstractThe claim that religious experience is the basis for religious practices, ideas and institutions seems to be grounded more in theological (Protestant) bias than in historical evidence. From the example of the Graeco-Roman mystery religions, it would seem that it is religious practices, specifically, their rites of initiation that produced experiences that were interpreted by initiates as ‘religious.’ Nor was the production of such experiences considered to be an end in itself. Rather, they accomplished specific goals through an exploitation of tacit cognitive processes: (1) the promotion of group solidarity and transgenerational continuity, and (2) the triggering of a potential for cognitive development among individual members of the group.

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