RESPON PESANTREN TERHADAP PENERAPAN PROTOKOL KESEHATAN DI TENGAH PANDEMI COVID-19 (STUDI KASUS TERHADAP TIGA PESANTREN DI SUMATRA SELATAN)

This study was to reveal the theological response and application of health protocols in Islamic boarding schools during the COVID19 pandemic. The data were obtained through observations, observations and interviews in three Islamic boarding schools: Ittifaqiyah, Aulia Cendikia and Al Burhan, a Salaf Islamic Boarding School. Aulia Cendikia is affiliated with NU and Al Burhan with Jamaah Tabligh, while Ittifaqiyah is the largest pesantren in the province but is not affiliated with any religious movement. This study revealed that in the application of health protocols in Islamic boarding schools during the pandemic, there were two things. First, Islamic boarding schools applied rules in the form of SOPs for virus prevention strictly. This was performed by Pesantren Aulia Cendikia and Ittifaqiyah. Meanwhile, Al Burhan tent to apply loosely. It was concluded that the level of an Islamic boarding school and the school it adhered could determine the response to health protocols in the midst of the Covid-19 pandemic.

Проблема вероисповедания бурят в трудах Ц. Ж. Жамцарано (1900-е гг.)

The article aims to analyze the issue of Buryat religious views as discussed in the works of Ts. Zhamtsarano in the 1900s. The purpose of the study is to identify the specifics of Zhamtsarano’s approach in the formulation of the research issue. In particular, the article analyzes the impact of his scientific and social activities on the course of his creative thought, as well as compares his interpretation of Buryat religious movement with that of M. N. Bogdanov, one of outstanding researchers of Buryat history. To analyze the impact of his cultural-historical environment on Zhamtsarano’s views, it was necessary to examine the scholar’s diaries he kept at the time of his ethnographic expeditions in Buryatia in 1903–1906 in comparison with his published works of the same period. As a result, it was possible to identify his key positions on the issue of the Buryat religious movement in the early twentieth century. Conclusions. The analysis of Zhamtsarano’s works shows that the Buryat religious movement had a long history, with its ethnoterritorial features gradually being formed. The reason for its acceleration in the 1900s was that many Buryats at the time were largely dissatisfied with their dominant religion, hence their search for new forms of spirituality. According to Zhamtsarano, the general direction of this movement was towards cultural pan-mongolism; this conclusion was based on his own active involvement in the activities for the Buryat cultural renaissance. Also, the scholar saw the religious movement of the Buryats in the 1900s as part of the global trend for secularization of the enlightenment.

Nothing Personal: Blavatsky and Her Indian Interlocutors

The Theosophical Society was an influential transnational religious movement founded by H. P. Blavatsky and others in 1875. With its theology of the impersonal Divine, Theosophy was particularly influential on the New Age, which inherited a propensity to see the divine in impersonal terms. Offering a corrective to the recent historiographical tendency that focuses solely on Theosophy’s Western aspects, this article analyzes Blavatsky’s written “conversations” on the nature of the Divine with two Indian Theosphists, T. Subba Row (1856–1890) and Mohini Chatterji (1858–1936). Contextualizing these discussions both globally and locally, it reveals Blavatsky’s engagement with Subba Row’s Vedantic reading of John Stuart Mill and her concurrent rejection of Mohini’s Brahmo-Samaj inspired theism. The article considers the power dynamics that lay behind these negotiations. It argues that they involved a mutual drive for legitimacy and were the result of complex transcultural encounters that resist reductionist historiographical tendencies.

Dostoevsky's Christianity

The article refutes the widespread view that Dostoevsky's Christian beliefs were strictly Orthodox. It is proved that Dostoevsky's religious and philosophical searches' central tendency is the criticism of historical, ecclesiastical Christianity as a false, distorted form of the teaching of Jesus Christ and the desire to restore this teaching in its original purity. Modern researchers of the history of early Christianity find more and more arguments in favor of the fact that the actual teaching of Jesus Christ is contained in that religious movement, which the church called the Gnostic heresy. The exact philosophical expression of the teaching of Christ was received in the later works of J.G. Fichte, whose ideas had a strong influence on the Russian writer. Like Fichte, Dostoevsky understands Christ as the first person who showed the possibility of revealing God in himself and gaining divine omnipotence and eternal life directly in earthly reality. In this sense, every person can become like Christ. Dostoevsky's main characters walk the path of Christ and show how difficult this path is. The article shows that Dostoevsky used in his work not only the philosophical version of true (Gnostic) Christianity developed by German philosophy (Fichte, Schelling, Hegel), but also the key motives of the Gnostic myth, primarily the idea that our world, filled with evil and suffering, is created not by the supreme, good God-Father, but by the evil Demiurge, the Devil (in this sense, it is hell).

Strategies of action and marginalised identities in Pop Culture Paganism and Magic

<p>In this thesis I will argue that marginalised individuals are highly represented in the Pop Culture Paganism and Magic community, because it is a religious movement which encourages participants to use the cultural symbols that populate the media for religious meaning-making. The availability of media symbols for this purpose is important for marginalised individuals, who do not access the same ‘traditional’ religious resources or symbols as other individuals in society due to the sense of exclusion which arises from their marginality, but still seek religious meaning-making.</p>

Strategies of action and marginalised identities in Pop Culture Paganism and Magic

<p>In this thesis I will argue that marginalised individuals are highly represented in the Pop Culture Paganism and Magic community, because it is a religious movement which encourages participants to use the cultural symbols that populate the media for religious meaning-making. The availability of media symbols for this purpose is important for marginalised individuals, who do not access the same ‘traditional’ religious resources or symbols as other individuals in society due to the sense of exclusion which arises from their marginality, but still seek religious meaning-making.</p>

Ossetian Ritual Feasts and Transpersonal Experience: Re-Description of a Religion as a Religious Practice

The protest of the North Ossetian nativist religious movement against discourses of dominant institutions in the public sphere involves as its necessary component ‘re-description’ of religion in general and ‘re-constructed’ religious systems in particular. Usually, this means revealing allegedly forgotten ancient meanings of indigenous customs, rituals and folklore texts through the use of various concepts taken from esotericism and/or practical psychology. The language for this re-description is provided by conceptual apparatus developed by New Age movements. Of particular interest in this respect is the language of ‘new science’, ‘alternative history’, ‘transpersonal psychology’, etc., employed as a tool for criticising the established system of Christian-centric understanding of what religion is and what its social functions are.

A Critical Examination of the Church’s Reception of Emperor Constantine’s Edict of Milan of AD 313

Since its enactment in AD 313, the Edict of Milan (sometimes referred to as ‘the Edict of Toleration’), an edict that freed Christianity from empire-wide persecution, Constantine’s declaration has received a significant amount of attention within Christendom. Most of the discussion has centered on Constantine’s conversion, the precursor to the actual edict (whether the conversion was real or insincere, as some have suggested), with many suggesting that Constantine was acting more as a politician than a Christian. While this line of inquiry is legitimate, perhaps a better approach to the question may be more helpful to present-day Christians. That is, while it is logical to deduce that every prudent politician will ignore the largest religious movement in his/her time at his/her own peril, Christians of every age will be better served if they critically evaluate their reception of each and every major policy that is clearly aimed at their benefit. With this background, this paper will attempt to critically examine the reception of Constantine’s edict by the Church in the years immediately following its enactment. Two early exhibits will be brought to bear here: the Donatist controversy and the Arian controversy. In so doing, the thesis that while Christians had every reason to celebrate the enactment of the edict, down the road, an uncritical adoption of the emperor’s policies and favors towards the church opened a door for an unhealthy marriage between earthly powers and the church that proved detrimental in the ensuing years, will be defended. As such, the Church’s reception of the Edict of Milan continues to be a lesson to Christians of every age in their relationship with the political leadership of their time.

The Roots of the Sadrist Movement: Muhammad al-Sadr, Religious Authority, and Sociopolitical Practice

Based on Ba'th Party archival records, interviews, and secondary sources, this article aims to reconstruct and contextualize the story of Muhammad Muhammad Sadiq al-Sadr, the Shi'i cleric who led a grassroots religious movement in the 1990s that still plays a major role in Iraq. The article argues that the Sadrist movement and its project of social Islamization were a result of Sadr's enlistment of grassroots support to challenge his rivals in the Shi'i religious field during a leadership vacuum amid the decline of the clerical establishment's influence.

Massification of youth religious studies to prevent juvenile delinquency in Bandung

This article suggests that social media and public spaces in contemporary Indonesia play an essential role as a context for Islamic ideologisation by developing social mobilisation methods and transforming its ideology and culture. This socio-phenomenological study highlights the historical and social processes that underlie pious youth’s rise in an Indonesia’s contemporary urban space, for example, Bandung. The Hijrah [Migrating] Youth Community is an Islamic movement based on mosques and social media such as Twitter, Facebook and YouTube to migrate Hijrah to a better life. This study draws on the forms of articulation culture that emerged from the ideals of the revival and reinvention of Islam in the materiality of secular popular culture. The religious activities of Hijrah youth may reduce the disorders of young people, however since the young are rebellious, extreme religious activities may also arise from the community. Thus, different parties, especially parents, the Bandung City government and other social institutions must supervise the development of the youths’ life based on religious parties.Contribution: This study describes the operation of a youth religious movement, which tries to overcome the problem they usually face, namely juvenile delinquency. This study can develop research patterns that can analyse social phenomena and and apply them to policy consideration.