scholarly journals Dynamism of Religious Dialogue (Inter-Faith Meeting) and the Growth of Christianity in Nigeria

2020 ◽  
Vol 20 (2) ◽  
pp. 114-129
Author(s):  
Godwin Viwala ◽  
Ben O. Onu
Keyword(s):  
Key Words ◽  
World View ◽  
Religious Diversity ◽  
Human Society ◽  
Religious Leaders ◽  
Traditional Religion ◽  
Religious Conviction ◽  
Societal Norms ◽  
Norms And Values ◽  
Religious Dialogue

Religious diversity is a possible feature of any human society. Even in a religious homogenous society, there are factions and sects within a particular religion. The diversity in religious conviction gives rise to a lot of options based on religious inclination. The society in which the religion is practiced need to be at peace for the religion to thrive and be propagated hence, dialogue is necessary as to see how the orthodoxy and orthopraxy can lead to peaceful co-existence as they define the societal norms and values. It is in this respect that this paper examines the issues of dynamism of religious dialogue or inter-faith meeting in the light of growth of Christianity in Nigeria, being a multi-faith, multi-ethnic and multi-cultural society Using the historical and phenomenological perspectives, the paper found out that since the 19thcentury inter-religious dialogue have been in progress and will need to continue. The foundation for religious dialogue and peaceful co-existence was laid by Chief Shodeke on December 5 1842 in Abeokuta when the three contending religious leaders - Islam, traditional religion and Christianity were invited to explain their philosophies. It was discovered that inter-religious dialogue melts the walls of in-difference and enhances understanding of the religious world view. We therefore conclude that inter-faith dialogue which offers opportunity for understanding and respect of non-Christian neighbours should be sustained for the acceptance and growth of Christianity in Nigeria. Key words: Dynamism, dialogue, ecumenical, inter-faith, growth.

Middle class ideologies: Norms and historical changes.

2017 ◽  
Author(s):  
Alex Huynh ◽  
Igor Grossmann
Keyword(s):  
Middle Class ◽  
Central Feature ◽  
Intergroup Dynamics ◽  
Social Scientists ◽  
Historical Trends ◽  
Societal Norms ◽  
Norms And Values ◽  
Behavioral Tendencies ◽  
American Society ◽  
Definition Of

Ever since social scientists became interested in understanding intergroup dynamics, the topic of the “middle class” and its distinction from other groups in society became the central feature of a theoretical and empirical research enterprise. In this overview essay we discuss the beliefs, values and behavioral tendencies attributed to American middle class beliefs, and discuss their implications for understanding class-related norms and values. We end with a reflection over the historical trends that impact societal norms and the definition of middle class in the American society.

REFLECTION OF THE CONCEPT “KNOWLEDGE” USED IN PHRASEOLOGICAL UNITS IN ENGLISH AND KYRGYZ WORLD VIEW

2019 ◽  
pp. 9-11
Author(s):  
Zhusupbek kyzy Aida
Keyword(s):  
Comparative Analysis ◽  
Knowledge Translation ◽  
Cultural Diversity ◽  
Key Words ◽  
World View ◽  
Concept Knowledge ◽  
Key Concepts

Abstract. Thе article aims at researching the concept “knowledge” used in phraseological units which is one of the key concepts in Кyrgyz and English world view. The comparative analysis of the concept “knowledge” in Kyrgyz and English linguistic world view reveals differences and similarities in its content. In addition, the research also shows that Kyrgyz phraseological units differ a lot from the English due to several particular features like cultural diversity, language peculiarities and linguistic world view. Various examples related to the concept “knowledge” are used demonstrating the difficulties in translation and the differences in meaning of the concept “knowledge” in phraseological units in Kyrgyz and English world view. Key words: concept, linguistic world view, phraseological units, idioms, phrase, proverbs and sayings, phraseology, equivalents, knowledge, translation.

Is There A Middle East?

1973 ◽  
Vol 4 (3) ◽  
pp. 255-271 ◽  
Author(s):  
Nikki R. Keddie
Keyword(s):  
Twentieth Century ◽  
Middle East ◽  
Cultural Influences ◽  
Late Nineteenth Century ◽  
Religious Leaders ◽  
Traditional Religion ◽  
The West ◽  
Petty Bourgeoisie ◽  
Cultural Sphere ◽  
Traditional Islam

The Middle East, as a geographical term, is generally used today to cover the area stretching from Morocco through Afghanistan, and is roughly equivalent to the area of the first wave of Muslim conquests plus Anatolia. It is a predominantly Muslim area with widespread semi-arid and desert conditions where agriculture is heavily dependent on irrigation and pastoral nomadism has been prevalent. With the twentieth-century rise of exclusive linguistic nationalisms, which have taken over many of the emotional overtones formerly concentrated on religious loyalties, it becomes increasingly doubtful that the Middle East is now much more than a geographical expression – covering an area whose inhabitants respond to very different loyalties and values. In Turkey since the days of Atatürk, the ruling and educated élites have gone out of their way to express their identification with Europe and the West and to turn their backs on their traditional Islamic heritage. A glorification of the ‘modern’ and populist elements in the ancient Turkish and Ottoman past has gone along with a downgrading of Arab and Persian cultural influences–indeed the latter are often seen as having corrupted the pure Turkish essence, which only re-emerged with Atatürk’s swepping cultural reforms. Similarly the Iranians are increasingly emulating the technocratic and rationalizing values of the capitalist West, and in the cultural sphere identify with the glorious civilization of pre-Islamic Iran. This identification goes along with a downgrading of Islam and particularly of the Arabs, which has characterized both radical nationalists like the late nineteenth-century Mîrzâ Âqâ Khân Kirmânî and the twentieth-century Ahmad Kasravâ1 and more conservative official nationalists such as the Pahlavi Shahs and their followers. The recent celebrations of the 2500th anniversary of the Persian monarchy, for example, were notable for their virtual exclusion of the Muslim ulama, though religious leaders of other religious were invited, and their lack of specifically Islamic references. In both Iran and Turkey, traditional Islam has become largely a class phenomenon, with the traditional religion followed by a majority of the peasantry and the petty bourgeoisie, but rejected or radically modified by the more educated classes. With the continued spread of Western-style secular education it may be expected that the numbers of people identifying with nationalism and with the West (or with the Communist rather than the Islamic East) will grow.

scholarly journals FEMALE VOICES IN NEPALI NOVELS

2020 ◽  
Vol 7 (12) ◽  
pp. 216-223
Author(s):  
Ashok Thapa ◽  
Sushil Rajbhandari
Keyword(s):  
The Other ◽  
The Political ◽  
Female Characters ◽  
Democratic Socialism ◽  
Psychological Issues ◽  
Societal Norms ◽  
Other Hand ◽  
Communist Ideology ◽  
Norms And Values ◽  
Political Spectrum

The female characters created by BP Koirala and Pradip Nepal in Narendra Dai and Swapnil Shahar respectively have been compared and contrasted in this paper. Although Koirala and Nepal represent two poles of the Nepalese political spectrum, with Koirala pursuing democratic socialism doctrine and Nepal following communist ideology, the characters they create in their novels do not completely reflect the political schooling of their creators. The female characters in both the novels share some common traits of characters which most of the women in the Nepalese society, even today, exude, such as compassion, sacrifice, and docility. However, these female characters also display enough courage to rebel against the prevalent patriarchal dominance. The plot of Nepal’s novel is considerably politically colored, and thus the female characters in his novel discuss progressive ideas and even act accordingly. Koirala’s novel on the other hand deals more with socio-psychological issues and these conditions the dispositions of his characters. Nevertheless, his female characters too display rebellious traits and speak back to the patriarchal hegemony both through words and actions. As compared to Nepal, however, Koirala seems to have better succeeded in creating well-rounded female characters that not only abide by the then societal norms and values but also display mutiny against unjust treatment.

Genocide and Religion in Times of War

2019 ◽  
Author(s):  
Manus I. Midlarsky
Keyword(s):  
French Revolution ◽  
Large Scale ◽  
Islamic State ◽  
Religious Leaders ◽  
Traditional Religion ◽  
Italian Fascism ◽  
Traditional Religions ◽  
Political Religion ◽  
The Holocaust ◽  
The Relationship

To understand the relationship between religion and genocide in time of war, one needs to distinguish between sacred and secular political religions. Among the genocidal events inspired by political religions based on sacred texts are the St. Bartholomew’s Day Massacre, the Sack of Magdeburg, the British Civil War in Ireland, and Bosnia. I also examine several groups pursuing a genocidal agenda claiming religious justification: al-Qaeda and Islamic State of Iraq and Syria (ISIS). Civil religions and secular political religions discussed are the French Revolution, Italian Fascism, Nazism, and Stalinist Communism. Lacking the restraints found in traditional religions, secular political religion is most dangerous. Large-scale genocides are best explained by diachronic processes entailing subordination followed by gain and then loss by the perpetrators. The presence of loss in various forms is found in virtually all cases. Emotions that typically do not influence routine politics—such as anger and fear—are engaged. All of the cases, even those of minimal loss, are influenced by international events. Without the presence of war, genocides like the Holocaust, and those of the Armenians and Tutsis, are inconceivable. Even as an exclusionary ideology, traditional religion is neither a necessary nor a sufficient condition for all forms of genocide in time of war. But religion can be an enabler that together with other antecedents can lead to genocide. Sacred religious sites can be sensitive locations whose violation inspires violence. Radicalization of religious leaders can occur when their religion appears to be under attack, especially during or following a period of widespread violence.

scholarly journals The role of interreligious dialogues on religious tolerance

2018 ◽  
Vol 74 (3) ◽  
Author(s):  
Mahmood Vaezi
Keyword(s):  
The Other ◽  
Human Society ◽  
Human Relations ◽  
Religious People ◽  
Inherent Feature ◽  
Inner Self ◽  
Religious Dialogue ◽  
History Of ◽  
The Common

The application of the word ‘dialogue’ has a life as long as history and the old texts of religions are full of dialogues prevailing among different religious people. Reviewing and analysing the background and history of religious dialogue in the world, more than anything else, we understand the principle of necessity and position of dialogue as a common and public principle among religions, which in a broader view has been acceptable to most, if not all, religious people. This issue indicates that a spiritual and inherent sense is within the substantial core of all humans towards dialogue, which as a natural and inherent feature has been prevailing from the beginning of creation up to the present, and it will continue so. Firstly, employing the dialogue or saying and listening either to the inner self or the other people, when it is being formed with a commitment to human principles, will make human overpass a self-oriented attitude and recognition other persons. Secondly, it makes him/her listen and tolerate others’ views. Thirdly, it makes him/her be committed towards the principle of tolerance and recognise of the other(s) as well. On this basis, the continuity of the principle of dialogue and emphasis on this innate tradition will cause the spread of the culture of tolerance, peace and tranquillity. Furthermore, distancing from dialogue will lay down grounds for a self-oriented attitude, prejudice, pride, omission of others and violence in human society. On this case, while giving originality to dialogue, Islam clearly and firmly puts dialogue forth as a basic principle in human relations and a base to achieve the common ideals of human communities, which are discussed in detail in this article.

Cultural Paradoxes Reflected in Brand Meaning: McDonald's in Shanghai, China

2002 ◽  
Vol 10 (2) ◽  
pp. 68-82 ◽  
Author(s):  
Giana M. Eckhardt ◽  
Michael J. Houston
Keyword(s):  
Cultural Values ◽  
Cross Section ◽  
Societal Change ◽  
Common Occurrence ◽  
Chinese Consumers ◽  
Brand Evaluations ◽  
Brand Meaning ◽  
Societal Norms ◽  
Norms And Values ◽  
Broad Cross Section

Brands are powerful symbols that reflect not only the image with which marketers hope to imbue them but also the cultural milieu in which they are imbedded. If that milieu is in a state of flux, brands can come to represent some surprising ideas and values to which marketing efforts must be sensitive. In this research, the authors relate the nature of societal change, a common occurrence in many developing markets and especially China, to evaluation of a brand by a broad cross-section of urban Chinese consumers. Using the methodology of scenario completion, the authors reveal that the McDonald's brand is evaluated in the context of societal norms and values that are brought up in various usage situations. Brand evaluations can be inconsistent and often paradoxical depending on the context. The results suggest that marketers should be closely involved with the way their brand is interacting with cultural values in transitional markets.

scholarly journals Respons Kultural Masyarakat Sasak Terhadap Islam

ULUMUNA ◽  
2005 ◽  
Vol 9 (1) ◽  
pp. 1-19
Author(s):  
Asnawi Asnawi
Keyword(s):  
Sixteenth Century ◽  
Indigenous People ◽  
Early Time ◽  
Point Of View ◽  
Religious Leader ◽  
Religious Leaders ◽  
Traditional Religion ◽  
Common People ◽  
System A ◽  
The People

Islam reached Lombok island at sixteenth century, approximately at 1545. Its well-known spreader was an expedition from Java led by Sunan Prapen son of Sunan Giri, one of the famous wali songo (nine religious leaders, the Islam spreader in Java). Before Islam reached this island, according to some historian, the indigenous Sasak—appellation to indigenous of Lombok people—had had their own traditional religion, Boda. Sometimes Boda was also called Majapahit Religion. Method of spreading Islam at early time of Islam in this island was called three-linked system. A religious leader coming from Java had to teach three indigenous people and then made them be religious leaders. After mastering what was taught they were considered religious leaders and, in turn, respectively have to teach another three candidates. This method of spreading gained effective outputs on one hand, but on other hand it also shaped a kind of viewpoint among indigenous people that the religious obligatories such as daily praying and fasting are only the duty of religious leaders not of common people. Such unexpected point of view in turn has polarized the people into two groups, religious leaders and their common disciples. The later have point of view that they only do what their religious leader and king ask them to do, and this was the embryo of a local Islamic syncretism known as Wetu Telu. After time of Sunan Prapen, the Tuan Guru—a special call to Lombokness religious leaders—take responsiblity on islamization in this island, especially to the Wetu Telu disciples.

scholarly journals GURU MUGHNI KUNINGAN (1860-1935)

ALQALAM ◽  
2012 ◽  
Vol 29 (3) ◽  
pp. 525
Author(s):  
Helmi Hidayat
Keyword(s):  
Key Words ◽  
Social History ◽  
Religious Leaders ◽  
Strong Linkage ◽  
The Social ◽  
Biographical Dictionary ◽  
Arts And Culture ◽  
History Of ◽  
Muslim Intellectuals

There has been a strong linkage between the dissemination of Betawi culture and Islam in Jakarta. The prominent figures of Betawi are generally known as "kyai" or religious leaders. The Indonesian history recorded that Betawi people were strictly fanatic Muslims and, to some extent, during the Dutch colonization era they were strongly well-known as anti-Western. They tended to identify Western people as infidels. Nevertheless, the portrait of Islam and the social history of Muslim intellectuals among Betawi have not been much scrutinized. The researchers just gave more attention dealing with the social­ history, politics, arts and culture, and archeology of Betawi. This article tries to give contribution to the development of what Azra called biographical dictionary as a part of   the tarajim ulama literature. Key Words: Abdul Mughni, Ulama, Betawi, Islam, Bibliographical Dictionary

scholarly journals The Contribution of the European Court of Human Rights to the Accommodation of Contemporary Religious Diversity

2017 ◽  
pp. 37-54
Author(s):  
Roberta Medda-Windischer
Keyword(s):  
Human Rights ◽  
Key Words ◽  
Present Article ◽  
Religious Diversity ◽  
European Convention ◽  
Freedom Of Religion ◽  
Religious Minorities ◽  
European Court

The present article analyzes how main issues and dilemmas that religious minorities and groups pose and face in contemporary societies in which, in the terms of the European Court of Human Rights, several religions coexist within one and the same population, have been or may be addressed through the lens of the European Convention on Human Rights. Key words: freedom of religion; religious diversity; religious minorities; accommodation; European Convention on Human Rights.Published online: 11 December 2017

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