The ‘Shaykh al-Islaām of the Philippines’ and Coercive Cosmopolitanism in an Age of Global Empire

2018 ◽  
pp. 172-202
Author(s):  
Joshua Gedacht
Keyword(s):  
Religious Belief ◽  
Religious Practice ◽  
The Philippines ◽  
Islamic World

This chapter examines how some American colonial officials attempted to harness Philippine Muslim connections with the wider Islamic world in a project of ‘coercive cosmopolitanism’. Specifically, American authorities hoped that by recruiting a learned ‘modern Mohammedan’ teacher from Istanbul, a Palestinian named Sayyid Muḥammad Wajīh b. Munīb Zayd al-Kilānī al-Nābulsī, they could help to correct the supposedly ‘degraded’ forms of local religious practice and thereby combat Muslim resistance. Shaykh Wajīh’s odyssey from the Ottoman capital to the Philippines, where he acquired the moniker ‘Shaykh al-Islām of the Philippines’, reverberated from Singapore to Manila and Washington, generating optimism that such connections could promote both a deepening of religious belief as well affinities between Muslims and non-Muslims. Yet, this chapter also contends that decades of pacification freighted such encounters with mistrust, driving Shaykh Wajīh to quickly depart from the Philippines and revealing the perils of colonially-inspired, coercively produced bonds of cosmopolitanism.

Homeric Religion: The Gods and the Poet

2019 ◽  
Author(s):  
Elizabeth Minchin
Keyword(s):  
Bronze Age ◽  
Interpersonal Relationships ◽  
Religious Belief ◽  
Real World ◽  
Religious Practice ◽  
Late Bronze Age ◽  
Epic Tradition ◽  
The Real ◽  
Key Players ◽  
Greek World

The epics that are associated with Homer’s name, the Iliad and the Odyssey, emerge from a long tradition of oral song that extends back into the Late Bronze Age. The poems themselves, however, date from the late 8th or early 7th centuries bc. From the perspective of religious belief and religious practice, the society that is described in these epics, like the society of the 8th- and 7th-century Aegean world, is a polytheistic society: the heroes within the epics, like the audiences themselves of that epic tradition, worship not one but a number of gods. The gods of the epics, such as Zeus, Hera, Athena, Apollo, and Aphrodite, are, however, remarkably vivid, in that they have not only been intensely personalized, being endowed with humanlike form and appearance, but also socialized. These gods are portrayed as a family that lives together on Mount Olympus, where they are embedded in a complex web of interpersonal relationships. And yet, despite their divine status, the gods of epic mingle with the race of heroes on earth; indeed, when they choose, they are key players in human affairs. On occasions the gods behave in ways that, to another culture, might appear undignified, ridiculous, or ungodly; but, for the most part, they presented as powerful figures and at times terrible. To turn from theology of belief, as represented in the Homeric epics, to the theology of religious practice, it will become clear from the discussion in this article that the Homeric account of religious practice is different in some respects from the religious practice of the archaic Greek world; what is observable is that the epic tradition has omitted from its account of religious practice a number of elements important to worshippers in the real world, such as divination through the consultation of entrails or rituals of fertility. And a certain poetic stylization of presentation has made some real-world practices less recognizable. More recently there have been fruitful attempts to identify elements of religious belief and practice that can be traced back in time to the wider Bronze Age world. At the same time, too, scholars have reflected on the gods’ role in the epic as participants in and observers of the action.

FREEDOM IN HANDCUFFS: RELIGIOUS FREEDOM IN THE CONSTITUTION OF CHINA

2020 ◽  
Vol 35 (1) ◽  
pp. 113-137 ◽  
Author(s):  
Songfeng Li
Keyword(s):  
Communist Party ◽  
Religious Belief ◽  
Chinese Communist Party ◽  
Religious Freedom ◽  
Religious Practice ◽  
Fundamental Rights ◽  
Legal Rights ◽  
Current Form ◽  
Marxist Ideology ◽  
People's Congress

AbstractArticle 36 of the Chinese Constitution tells only part of the story about religious freedom in China. The Chinese constitution establishes five restrictions on the religious freedom described in Article 36. First, the Chinese Constitution establishes state atheism as an official ideology. All Chinese citizens, whether religious believers or not, are required to be educated in Marxist ideology and under the leadership of the Chinese Communist Party. Second, religious freedom, along with other rights in the Chinese Constitution, are merely legal rights, rather than fundamental rights. The National People's Congress can therefore pass legislation limiting individuals’ religious freedom. Third, the Chinese Constitution enumerates basic obligations of citizens that limit religious freedom. Fourth, Article 36 protects only the inner freedom of religious belief, not freedom for religious practice. Finally, the second half of Article 36 places limitations on religious practices. Religious freedom in the Chinese Constitution is thus a highly limited freedom. To improve religious freedom protections in China it is necessary to amend the Constitution rather than simply promote full implementation in its current form.

scholarly journals Pengembangan Skala Religiusitas untuk Subyek Muslim

2021 ◽  
Vol 1 (1) ◽  
Author(s):  
Yulmaida Amir
Keyword(s):  
Religious Belief ◽  
Religious Practice

Penelitian tentang religiusitas cukup banyak dilakukan, tetapi alat ukur untuk subyek Muslim masih cukup terbatas. Penelitian ini bertujuan untuk menghasilkan suatu alat ukur religiusitas  dengan dimensi keyakinan beragama (religious belief), praktek atau perilaku beragama (religious practice), dan juga pengalaman beragama (religous experience), yang didasarkan pada ajaran Islam. Dari hasil penelitian empiris terhadap 769 reponden mahasiswa, dan pengujian psikometri alat ukur diperoleh 13 item yang layak dan terpercaya untuk digunakan sebagai alat ukur religiusitas. Alat ukur ini diberi nama Skala Religiusitas Muslim.

scholarly journals Gazzâli ve David Hume Bilgi Kuramlarında Dinî Bilginin İmkânı/ The Possibility of Religious Knowledge in al-Ghazzali and David Hume’s Theory of Knowledge

2015 ◽  
Vol 4 (4) ◽  
pp. 12
Author(s):  
Mustafa Yıldız
Keyword(s):  
Religious Belief ◽  
David Hume ◽  
Religious Beliefs ◽  
Religious Practice ◽  
Theory Of Knowledge ◽  
Font Size ◽  
Religious Knowledge ◽  
Reliable Source ◽  
Source Of Information ◽  
Rational Inquiry

<h2 align="center"><strong>The Possibility of Religious Knowledge in al-Ghazzali and</strong></h2><h2 align="center"><strong>David Hume’s Theory of Knowledge<span style="font-size: 10px;"> </span> </strong></h2><p><strong>Abstract</strong><strong> </strong></p><p>This paper compares the possibility of religious knowledge in the theory of knowledge of al-Ghazzali and David Hume. The purpose of the article is that basing these philosophers’ religious knowledge in their theory of knowledge. According to al-Ghazzali, it can be used one of the three ways in a theory of knowledge, for a basis of religious belief. First is basing religious beliefs by relying on reports of the prophets without making a rational inquiry. Second is basing religious beliefs by knowledge, which is gained by reasoning. Third is spiritual intuition obtained by religious practice. David Hume argued that believing reports of the prophets relies on miracles that are not that a reliable source of information. He also argued that religious beliefs cannot rely on reasoning method. According to him doing such a thing is beyond the limits of the powers of reason. Also, it is impossible to rely religious belief on spiritual intuition in Hume's theory of knowledge. Because, human being doesn’t have spirit in this meaning. According to him, roots of religious belief in human nature is based on some feelings. These feelings are like such as fear and hope, which humans feel against unknown natural events.</p><p> </p><p><strong><span style="font-size: 1.5em;"><span lang="EN-US">Gazzâli ve David Hume Bilgi Kuramlarında Dinî Bilginin İmkânı</span></span></strong></p><p><strong><span style="font-size: 1.5em;">Öz</span> </strong><br />Bu makale Gazzâlî ve David Hume bilgi kuramlarında dinî bilginin imkânını karşılaştırmaktadır. Bunu yapmadaki amacı her iki düşünürün ortaya koydukları bilgi kuramlarında dinî bilgi için nasıl bir temel öngördüklerini ortaya koymaktır. Gazzâlî’ye göre, bir bilgi kuramında üç yoldan birinin kullanılmasıyla dinî inanca bir temel bulanabilir. Bunlardan birincisi, dinî inançların aklî bir açıklaması yapılmaksızın peygamberlerden nakledilen haberlere güvenmek suretiyle inancın temellendirilmesidir. İkincisi, istidlal yöntemiyle ulaştığımız bilgilerin inancımızı temellendirmesidir. Üçüncüsü, dinî pratiklerle elde edilen ruhsal sezginin dinî inanca temel olabilmesidir. David Hume peygamberlerden nakledilen haberlere güvenmenin mucizeye dayandığını, mucizenin ise güvenilir bir bilgi kaynağı olmadığını ileri sürdü. İstidlal yöntemiyle de dinî inancın temellendirilemeyeceğini ileri sürdü. Ona göre böyle bir şeyi yapmak aklın yetki sınırlarının dışındadır. Hume’un bilgi teorisinde ruhsal bir sezgi ile dinî inançları temellendirmek de mümkün değildir. Çünkü ona göre insanın bu anlamda bir ruhu yoktur. Ona göre dinî inançların insan doğasındaki kökenleri bazı duygulara dayanmaktadır. Bunlar da bilinmez tabiat olaylarına karşı insanın hissettiği korku ve umut gibi duygulardır.</p>

scholarly journals Death anxiety, exposure to death, mortuary preferences, and religiosity in five countries

2019 ◽  
Author(s):  
Jonathan Jong ◽  
Jamin Halberstadt ◽  
Christopher Michael Kavanagh ◽  
Matthias Bluemke
Keyword(s):  
United States ◽  
South Korea ◽  
Religious Experience ◽  
Religious Belief ◽  
Death Anxiety ◽  
The United States ◽  
The Philippines ◽  
Demographic Information ◽  
The Relationship

We present three datasets from a project about the relationship between death anxiety and religiosity. These include data from 1,838 individuals in the United States (n = 813), Brazil (n = 800), Russia (n = 800), the Philippines (n = 200), South Korea (n = 200), and Japan (n = 219). Measures were largely consistent across samples: they include measures of death anxiety, experience and exposure to death, religious belief, religious behaviour, religious experience, and demographic information. Responses have also been back-translated into English where necessary, though original untranslated data are also included.

Pascal on Belief and the Religious Life

1982 ◽  
Vol 35 (5) ◽  
pp. 431-445
Author(s):  
Robert Holyer
Keyword(s):  
Religious Belief ◽  
William James ◽  
Religious Life ◽  
Religious Practice ◽  
Way Of Life ◽  
Holy Water ◽  
Measured Dose ◽  
Pascal’S Wager ◽  
The One ◽  
Rule Out

At the end of his celebrated wager argument, Pascal advises the sceptic to whom it is addressed to take up a religious way of life in hope of thereby cultivating religious beliefs he does not presently hold, and this because of the immense advantage to him of believing. Many who have shown some sympathy with the wager argument or the understanding of religious belief on which it is based have found this advice, if not silly and dangerous, at least uninstructive. William James, for example, whose philosophy of religion has striking similarities to Pascal's, objected that the advice is unsound because the sceptic has no reason to believe that religious practice will have its promised result. The tone of James's discussion and the fact that he misrepresents Pascal's advice as a simple belief in the efficacy of ‘masses and holy water’, however, suggest that his rejection of it ran deeper than the force of this objection. In fact, the context of his remarks indicates that he regarded this part of Pascal's wager as a particularly clear example of the cases in which to base belief on volition is ‘simply silly’. Even one as sympathetic to Pascal's thought as Donald Baillie seems troubled by the advice. On the one hand, Baillie does not rule out the possibility that some cases of doubt or disbelief may be adequately treated by a measured dose of religious practice.

Adam and Eve: Gender in the English Free Church Constituency

1993 ◽  
Vol 44 (1) ◽  
pp. 63-79 ◽  
Author(s):  
Clive D. Field
Keyword(s):  
New England ◽  
Religious Belief ◽  
Religious Practice ◽  
Second World War ◽  
Church Membership ◽  
World War ◽  
Free Church ◽  
Adam And Eve ◽  
Second World ◽  
Scholarly Attention

The vital contribution of women to the early development of English dissent, especially during the era of the Civil War and Interregnum, has received considerable scholarly attention since the appearance of Keith Thomas's seminal study in 1958. However, the focus of interest has chiefly been on the roles played by individual women as preachers or church founders, and no concerted attempt has yet been made to replicate analyses of New England Puritanism during the seventeenth and eighteenth centuries which have highlighted the disproportionate numbers of women in church membership. There has been a similar lack of effort to document the effects of gender in determining English religious practice in the period after 1700, despite the beginnings of academic preoccupation with women's experience of Christianity in the eighteenth to twentieth centuries, and despite an abundance of evidence from sociologists and statisticians since the Second World War about women's greater performance on most indicators of religious belief and behaviour. This brief article therefore hopes to break new ground in assembling evidence about the strength of female support for Protestant Nonconformity in England from 1650 to the present day, using three distinct assessment criteria: membership, attendance, and profession.

scholarly journals RELIGIUSITAS SISWA MADRASAH ALIYAH DAN SEKOLAH MENENGAH ATAS

2018 ◽  
Vol 16 (3) ◽  
Author(s):  
Iyoh Mastiyah
Keyword(s):  
High School ◽  
Religious Education ◽  
Significant Influence ◽  
Religious Belief ◽  
Social Behaviour ◽  
Religious Practice ◽  
Senior High School ◽  
Quantitative Approach ◽  
Significant Aspect ◽  
Negative Behaviour

AbstractThis article is written based on the research conducted amongst the students of Madrasah Aliyah Negeri 2 (equivalent to Public Senior High School) and Public Senior High School 3 in Bogor. This research was carried out by using quantitative approach, with the parameter on religiosity aspects (knowledge, internalizing, belief, ritual worship behaviour, social behaviour, and attitude to anticipate negative behaviour). The findings showed that the religiosity level of the students in MAN 2 is higher  than in SMAN 3. Belief is an aspect that had significant influence in decreasing negative behaviour. Meanwhile, internalizing is a significant aspect to increase religious practice and social behaviour. However, knowledge is an aspect that does not directly influence ritual behaviour (worship), social behaviour, and attitude to anticipate negative behaviour. These findings explained the necessity to improve the teaching of religious education, which is more oriented in building religious belief and internalizing, than merely building knowledge.Keywords: Madrasah Aliyah; Senior High School; Student’s ReligiosityAbstrak Tulisan ini merupakan hasil penelitian yang dilakukan terhadap siswa Madrasah Aliyah Negeri 2 dan Sekolah Menengah Atas Negeri 3 di Kota Bogor. Penelitian ini menggunakan pendekatan  kuantitatif dengan fokus pengukuran pada dimensi religiusitas (pengetahuan, penghayatan, keyakinan, praktik ritual keagamaan, perilaku sosial dan perilaku menghindari perbuatan negatif). Temuan penelitian menunjukan siswa MAN 2 mempunyai tingkat religiusitas (aspek pengetahuan, keyakinan, penghayatan, dan perilaku ibadah) lebih tinggi dibandingkan SMAN 3. Dimensi keyakinan mempunyai pengaruh signifikan dalam menurunkan perilaku negatif sedangkan dimensi yang signifikan untuk meningkatkan praktik ibadah dan perilaku sosial adalah penghayatan. Sebaliknya dimensi pengetahuan tidak mempengaruhi secara langsung terhadap perilaku ritual (ibadah), perilaku sosial dan perilaku menghindari hal negatif. Temuan ini menunjukan perlunya peningkatan pengajaran pendidikan agama yang lebih berorientasi pada pembentukan keyakinan dan penghayatan keagamaan dibandingkan pembentukan pengetahuan semata.

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