João Pinto Delgado

1982 ◽  
pp. 49-136
Keyword(s):  
Jewish Identity ◽  
The Other ◽  
Religious Observance ◽  
The Bible ◽  
The Law ◽  
Religious Origins ◽  
Exodus Narrative ◽  
Power Of God

This chapter studies João Pinto Delgado, the most important literary talent to have emerged from the Marrano background. In common with the other Marrano poets, Pinto Delgado looks frequently to the Bible for his themes: there is an evident attraction in those stories which demonstrate the power of God to effect salvation in times of Israel’s sorrow, as in the case of Esther and the Exodus narrative, both of which Pinto Delgado deals with (Poema de la Reina Ester and Canción). His poetic paraphrase of the Lamentations of Jeremiah (Lamentaciones del profeta Jeremías) expounds the tragedies of Israel’s history, while presenting the view that she is responsible for her travail through having failed to adhere to the Law. This reflects a theme seen elsewhere of the guilt felt by the Marrano regarding the inadequacy of his religious observance (Jewish, that is) while under Christian guise—a guilt which is explored in the unpublished “Autobiographical Poems.” Together with the Lamentaciones, these poems also express the poet’s notion of the Inquisition as God’s instrument for bringing the Marranos back to Judaism by awakening them to their racial and religious origins. In La Historia de Rut, one sees both the theme of the Law and its observance and that of Jewish identity elaborated.

Larangan Intermarriage dalam Nehemia 13: 23-27: Suatu Upaya Hermeneutis Post-Modern melalui Pendekatan Sosial-Antropologis

2021 ◽  
Vol 1 (3) ◽  
pp. 223
Author(s):  
Dina Maria Nainggolan
Keyword(s):  
Jewish Community ◽  
Old Testament ◽  
Jewish Identity ◽  
The Other ◽  
Text Editor ◽  
Religious Identities ◽  
The Bible ◽  
Group Identities ◽  
Abrahamic Religions

AbstractThis article is a post-modern hermeneutic study of Nehemiah 13: 23-27 with a socio anthropologicalapproach. This text talks about the prohibition of intermarriage between the Jewish community and foreign nations in the post-exilic era. This prohibition still alive now, not only in the Jewish community but also in other Abrahamic religions. Liquidity of cultural and religious identities today does not mean denying those people who still keep their tradition, culture, and group identities. The latest socio-anthropological and archeologicalstudies of the Bible show the text as Nehemiah and text editor effort to bequeath cultural memories to build the purity of Jewish identity. With intertextual studies, I will show that Old Testament Books is not ‘one voice’ about intermarriages. This ambiguity challenges us to rethink the prohibition on intermarriage without discrimination and segregation to the Other. Abstrak Artikel ini adalah upaya hermeneu􀆟 s post-modern terhadap teks Nehemia 13:23-27 dengan pendekatan sosio-antropologis. Teks ini berbicara tentang larangan kawin campur (intermarriage) antara komunitas Yahudi pasca-pembuangan dengan bangsa-bangsa asing. Larangan ini nyatanya masih terjadi hingga saat ini, bukan hanya di tengah-tengah komunitas Yahudi masa kini, namun juga agama-agama Abrahamik lainnya. Cairnyaidentitas budaya dan agama saat ini tidak berarti menafikan mereka yang masih memegang teguh tradisi, budaya dan pelestarian identitas kelompoknya. Studi sosio-antropologis dan arkeologi Alkitab terbaru memperlihatkan teks sebagai upaya Nehemia maupun redaktur teks mewariskan ingatan budaya dalam rangka membangun kemurnian identitas bangsa Yahudi pasca-pembuangan. Penulis juga memanfaatkan studi intertekstual dalam rangka memperlihatkan bahwa kitab Perjanjian Pertama (PP) tidak unisono dalam memperlihatkan larangan intermarriage. Ambiguitas ini menjadi tantangan bagi kita untuk memikirkan ulanglarangan intermarriage tanpa diskriminasi dan segregasi terhadap mereka yang berbeda.

An Ascetic Vow and an Unseemly Oath?:īlā՚ andẓihārin Muslim law

1994 ◽  
Vol 57 (1) ◽  
pp. 113-125 ◽  
Author(s):  
Gerald Hawting
Keyword(s):  
The Other ◽  
Escape Route ◽  
Escape Mechanism ◽  
The Bible ◽  
State Of Mind ◽  
The Law ◽  
The One

In societies where oaths and vows are taken seriously the problem inevitably arises of how to escape from them when necessary. The story of Jephthah and his daughter in Judges 11.3Off. illustrates what might happen if no escape mechanism is sought. In both the Bible (Num. 30:3) and the Qur՚ān (5:89) we are told that we must fulfil our oaths and vows, but both scriptures also set out acceptable ways of atonement for certain occasions when fulfilment proves impossible (cf. Lev. 5:1 ff. and Qur՚ān loc. cit.). The atonement might then serve as an escape route for someone who is bound by an oath or vow which he can no longer keep. Other ways out were also provided by the law and its interpreters (sometimes known in Islam as theahl al-ḥall wa՚l-՚aqd, ‘those who loose and bind’): the words used might be held to be invalid; recourse might be had to the principle that we cannot be held to vows which are beyond our capacity or are contrary to God's law; our state of mind at the time we made the vow (whether in anger, jest, or mental distraction) might be taken into consideration, etc. The tension thus generated between the desire to stress the seriousness of oaths and vows on the one hand, and the need to be realistic in recognizing human weakness on the other, could be considerable.

scholarly journals Mosaic Paideia: The Law of Moses within Philo of Alexandria’s Model of Jewish Education

2017 ◽  
Vol 48 (4-5) ◽  
pp. 480-505
Author(s):  
Jason M. Zurawski
Keyword(s):  
Jewish Identity ◽  
Jewish Education ◽  
The Other ◽  
Theory Of Education ◽  
The World ◽  
Immortal Life ◽  
The Mediterranean ◽  
The Law ◽  
Mosaic Law

AbstractPaideia is one of Philo’s most consistent preoccupations. It was so thoroughly foundational for the Alexandrian that he built it into nearly every aspect of his philosophy and worldview. Paideia was the tool needed to acquire virtue and wisdom, eradicate the passions, become an ideal citizen of the world, and secure the immortal life of the soul. The following explores the role of the Mosaic law within Philo’s overall theory of education, looking at what made the law such a unique pedagogical resource, how it functioned at various levels of education, what its relationship was to the other forms of education Philo deemed necessary—the curriculum of encyclical paideia and the study of philosophy—and, ultimately, what Philo’s idealized vision of Jewish education can tell us about his deeper concerns for his fellow Alexandrian Jews and his understanding of Jewish identity in the Mediterranean diaspora.

„Rzymski” Żyd – nieznana twórczość Romana Brandstaettera

2012 ◽  
Vol 53 (1) ◽  
pp. 47-61
Author(s):  
Dariusz Konrad Sikorski
Keyword(s):  
New York ◽  
Social Norms ◽  
Cultural Values ◽  
Interwar Period ◽  
Free Speech ◽  
Role Model ◽  
The Self ◽  
Polish Literature ◽  
The Bible ◽  
The Law

Summary After 1946, ie. after embracing Christianity, Roman Brandstaetter would often point to the Biblical Jonah as a role model for both his life and his artistic endeavour. In the interwar period, when he was a columnist of Nowy Głos, a New York Polish-Jewish periodical, he used the penname Romanus. The ‘Roman’ Jew appears to have treated his columns as a form of an artistic and civic ‘investigation’ into scandalous cases of breaking the law, destruction of cultural values and violation of social norms. Although it his was hardly ‘a new voice’ with the potential to change the course of history, he did become an intransigent defender of free speech. Brought up on the Bible and the best traditions of Polish literature and culture, Brandstaetter, the self-appointed disciple of Adam Mickiewicz, could not but stand up to the challenge of anti-Semitic aggression.

Spiritualism in Raymond Carver’s Work

2015 ◽  
Vol 3 (1) ◽  
pp. 214
Author(s):  
Viola Kita
Keyword(s):  
The Other ◽  
Good Thing ◽  
Raymond Carver ◽  
The Bible ◽  
Other Hand ◽  
Christian Writer ◽  
Spiritual Reading ◽  
Insight Into

Raymond Carver’s work provides the opportunity for a spiritual reading. The article that offers the greatest insight into spirituality is William Stull’s “Beyond Hopelessville: Another Side of Raymond Carver.” In it we can notice the darkness which is dominant in Carver’s early works with the optimism that is an essential part of Carver’s work “Cathedral”. A careful reading of “A Small Good Thing” and “The Bath” can give the idea that they are based on the allegory of spiritual rebirth which can be interpreted as a “symbol of Resurrection”. Despite Stull’s insisting in Carver’s stories allusions based on the Bible, it cannot be proved that the writer has made use of Christian imagery. Therefore, it can be concluded that spirituality in Carver’s work is one of the most confusing topics so far in the literary world because on one hand literary critics find a lot of biblical elements and on the other hand Carver himself refuses to be analyzed as a Christian writer.

Dukungan Legislatif Dalam RUU KUHP Untuk Pemberantasan Korupsi: Pro dan Kontra Tindak Pidana Korupsi dalam RUU KUHPDukungan Legislatif Dalam RUU KUHP Untuk Pemberantasan Korupsi: Pro dan Kontra Tindak Pidana Korupsi dalam RUU KUHP

Jurnal Hukum ◽  
2016 ◽  
Vol 31 (2) ◽  
pp. 1721
Author(s):  
Muhammad Aziz Syamsuddin
Keyword(s):  
United Nations ◽  
Criminal Code ◽  
The Other ◽  
Deterrent Effect ◽  
United Nations Convention ◽  
Legislative Support ◽  
The Law ◽  
Shared Commitment ◽  
Crime Of Corruption

AbstractThe spirit of the eradication of corruption is running continually. Various efforts or strategies were arranged to sharpen the power of corruptions’ eradication. One of the strategies is legislation support or comprehend and effective legislation. It was proved by the enactment of Law No. 28 of 1999 on State Implementation of Clean and Free from Corruption, Collusion and Nepotism and also Law No. 31 of 1999 as amended by Law No. 20 of 2001 on Corruption Eradication. The other related legislation such as Law No. 30 of 2002 on Corruption Eradication Commission and the Law 8 of 2010 on the Prevention and Eradication of Money Laundering.  Those Supporting legislations show that there is a shared commitment to eradicate corruption. Indonesia has also ratified the UNCAC (United Nations Convention against Corruption) by Law No. 7 of 2006 on the UN Convention (United Nations) Anti-Corruption. Support legislation is expected to provide a deterrent effect for offenders and protecting the rights of citizens has a whole. Keywords: Legislative Support, Criminal Code Draft, Eradication, Crime of Corruption, Pros and Cons    AbstrakSemangat pemberantasan tindak pidana korupsi terus bergulir. Berbagai upaya atau strategi dibangun untuk mempertajam kekuatan pemberantasan korupsi. Salah satunya adalah dengan dukungan legislasi atau peraturan perundang-undangan yang komprehensif dan efektif. Dibuktikan dengan lahirnya Undang-Undang No. 28 Tahun 1999 tentang Penyelenggaraan Negara yang Bersih dan Bebas dari Korupsi, Kolusi, dan Nepotisme dan Undang-Undang No. 31 Tahun 1999 sebagaimana diubah dengan Undang-Undang No. 20 Tahun 2001 tentang Pemberantasan Tindak Pidana Korupsi. Adapun undang-undang terkait lainnya seperti UU No. 30 Tahun 2002 tentang Komisi Pemberantasan Tindak Pidana Korupsi dan UU No. 8 Tahun 2010 tentang Pencegahan dan Pemberantasan Tindak Pidana Pencucian Uang. Dukungan legislasi tersebut menunjukkan adanya komitmen bersama untuk memberantas tindak pidana korupsi. Indonesia juga  telah meratifikasi UNCAC (United Nations Convention Against Corruption) dengan UU No. 7 Tahun 2006 tentang Konvensi PBB (Perserikatan Bangsa-Bangsa) Anti Korupsi. Dukungan legislasi ini diharapkan memberikan efek jera bagi pelaku sekaligus melindungi hak-hak warga negara secara keseluruhan. Kata Kunci: Dukungan Legislatif, RUU KUHP, Pemberantasan, Tindak Pidana Korupsi, Pro dan Kontra

Genital Call and Genitals on Trial: by Giegold & Weiß (nGbK, 2014)

Screen Bodies ◽  
2016 ◽  
Vol 1 (2) ◽  
pp. 87-91
Author(s):  
Karen Fiss
Keyword(s):  
Sexual Assault ◽  
Male Student ◽  
The Other ◽  
Columbia University ◽  
The Law ◽  
Affirmative Consent

In California, where I live, an affirmative consent law was recently passed: often referred to as the “yes means yes” standard for sexual assault, it is now required of all colleges receiving state funds. Supporters of the law argue that campus rapists can no longer be exonerated because their victims did not resist or were incapacitated by fear, shame, or intoxication. On the other side of the country, a student at Columbia University became an icon in this ongoing legal struggle by carrying her mattress around with her everywhere, including to her graduation, as a sign of protest against the university’s refusal to expel the male student who raped her.

Makna Budaya Lagu Daerah Tontemboan

2015 ◽  
Vol 3 (1) ◽  
Author(s):  
Christina Rawung
Keyword(s):  
Observation Point ◽  
Folk Songs ◽  
The Other ◽  
Cultural Meaning ◽  
Cultural Meanings ◽  
Deep Meaning ◽  
Traditional Songs ◽  
Descriptive Method ◽  
Power Of God

Kapoya village is located in SouthMinahasa precisely in the District Suluun-Tareran. Problems of this research,what is the folk songs in Tontemboan areas that exist in Kapoya village andwhat is the function, what cultural meanings contained in the Tontemboan folksongs, and why villagers of Kapoya still sing the Tontemboan folk songs basedon their reflected the mindset. The purpose of this study is to identify the Tontemboanfolk songs and explain its function, explains the cultural meaning of theTontemboan folk songs, and explain the reason for the villagers of Kapoya stillsing the Tontemboan folk songs based on their reflected the mindset.This study used descriptive method withqualitative approach. The observation point chosen five informants. The firstone as the main informant and the other as a companion. In this study,collected twenty-seven folk songs in Tontemboan.In terms of meaningful culturalTontemboan folk songs in the Kapoya village and their functions, which consistsof 27 traditional songs and their functions. In terms of cultural meaningscontained in Tontemboan folk songs have some deep meaning, such as the peopleof Kapoya village who believe in the power of God as the Creator, the publicbelieves that happen compassion into the new year is a joy to remember therelatives and siblings. In terms of folk songs sung reason thatis the mindset of the villagers of Kapoya, namely as guidelines, instructions,and the correct way for a person to live a life based onwhat he believes and meaningful bring compassion, happy, respectful, and proudof the life lived in the Kapoya village.Keywords: Culture, Tontemboan, Kapoya

Law’s Contradictions

2018 ◽  
Author(s):  
Nimer Sultany
Keyword(s):  
The Other ◽  
Political Actors ◽  
Political Conflicts ◽  
Other Hand ◽  
The Law ◽  
The One

This chapter analyzes concrete Egyptian and Tunisian cases that showcase the interplay between continuity and rupture. These cases illustrate the lack of a systemic relation between law and revolution. On the one hand, the judiciary that interprets and applies the law is part of the very social and political conflicts it is supposed to resolve. On the other hand, the law is incoherent and there are often resources within the legal materials to play it both ways. Thus, the different forces at work use both continuity and rupture to advance their positions. Furthermore, legitimacy discourse mediates the contradictions between law and revolution in the experience of different legal and political actors. This mediation serves an ideological role because it presupposes a binary dichotomy between continuity and rupture, papers over law’s incoherence by reducing it to a singular voice, and reduces revolution to an event rather than a process.

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