Comparative Religion

Atran & Norenzayan (A&N) correctly claim that religion reduces emotions related to existential concerns. Our response adds to their argument by focusing on religious differences in the importance of emotion, and on other emotions that may be involved in religion. We believe that the important differences among religions make it difficult to have one theory to account for all religions.

In this article, Tim Jensen, himself a former teacher of Religion in the Danish Grammar School (1981-1995), outlines the history of Religion, a non-confessional obligatory subject in the Danish Grammar School, as well as of the history of its now very close relations to the academic study of religions. Following the historical outline, Jensen draws a picture of the current aims and contents of Religion and of the related university study programmes. Finally, he briefly discusses other formal and less formal ‘intersections’.

This volume maps the international academic debate on secularity. It places seminal contributions from within ‘Western’ academia alongside less well-known texts from various parts of the world; in several cases this is the first time that they have been translated into English. The volume demonstrates that the academic debate on secularity was and is a global debate, with contributions from many regions. The collected texts relate to each other either directly or indirectly by referring to similar arguments – whether reinforcing or criticising them – and thus create a discourse. When speaking of global secularity, we therefore do not insinuate a uniform ‘world secularity’ resulting from the alleged global diffusion of ‘Western’ norms, ideas and concepts. It is rather a web of relations that is constituted via various different references. These references are not evenly distributed: the development in ‘the West’ is often the point of reference to which positions from other regions relate, to which they connect, or from which they distance themselves. But the references are not completely unidirectional: We also present texts from Europe that underline the multidirectionality of the process, even early on. Thereby, the volume offers the reader the material with which to trace these global exchanges and references.

Islam emphasises the belief that the family is the cornerstone of human civilisation. This article explains that Islamic teachings regarding family structure are unique in providing theoretical and practical answers to modern challenges and have the ability to reform any deviation. Furthermore, it constructs, from the study of the Qur'ān and the prophetic applications, a model for gender equality and harmonious family relations. The methodology of this article is based on conducting a textual analysis of relevant qur'ānic concepts and Prophetic applications. It is my hope that having this understanding may show the way towards realising the significance of enforcing gender equity in order to establish healthy and peaceful human relations, especially among family members, which in turn will lead to generating a peaceful human culture and society in our modern time.

"Women in Religions and Schools" is a handbook designed for graduate students in Women's Studies. It consists of a collection of essays written by a group of scholars in Religion and Islamic Studies. The book features 15 academic essays that explore the roles of women in various religious traditions, including Judaism, Christianity, Islam, Shiite thought, Protestantism, Christian mysticism, Hinduism, Manichaeism, Zoroastrianism, and mythology. I contributed the final essay.

Ce document a été généré automatiquement le 21 septembre 2020. © Archives de sciences sociales des religions Claude Calame, Bruce Lincoln (Ed.), Comparer en histoire des religions antiques. Controverses et propositions Liège, Presses universitaires de Liège, coll. « Religions », 2012, 146 p. Benoît Vermander RÉFÉRENCE Claude Calame, Bruce Lincoln (Ed.), Comparer en histoire des religions antiques. Controverses et propositions, Liège, Presses universitaires de Liège, coll. « Religions », 2012, 146 p.

Scholars and individuals have repeatedly affirmed that many Africans frequently return to African Traditional Religion (ATR) after conversion to either Christianity or Islam. This frequent return to ATR has been attributed to different reasons that have not been substantiated with data. This paper examined the nature of interaction that Christians and Muslims have with ATR and cultural practices, and highlighted the reasons for the frequent patronage. The findings confirmed that the patronage of cultural practices does not imply conversion to ATR. Data were collected through randomly distributed questionnaires across four state capitals in the Western part of Nigeria. The state capitals were selected for the possibility of having converts from both Christianity and Islam respond to the questions. Findings were analysed qualitatively. The result showed that there is movement back to ATR and cultural practices for three fundamental reasons; first to seek solutions to physical problems...

With Thomas Karlauf's sensational biography of George 1 , not only has the "great undead in the collective subconscious of the Germans" 2 returned to the public eye, but his literary and cultural environment has also gained new interest. As has been widely documented in research, George's work after the turn of the century is inconceivable without the influence of the 'Cosmic Round'. 3 And without the mysterious figure of Alfred Schuler

Ma liste de Swadesh, établie sur la base de mon étude LES LANGUES INDO-EUROPEENNES SONT-ELLES ISSUES D'UNE LANGUE ORIGINELLE TRANS-EURASIENNE ? UNE APPROCHE INTERDISCIPLINAIRE, publiée par Scientific Culture en 2022, qui a été lue près de 10.000 fois sur Scientific Culture, Academia et ResearchGate, ainsi que de mon nouveau livre Gaulois venus de l'Est, qui a déjà été lu plus de 12.000 fois, rassemble plus de 100 mots gaulois dont j'estime qu'ils sont issus de la langue eurasienne originelle, car on les trouve dans diverses familles de langues eurasiennes et même dans des langues isolées comme le burushaski et le basque, voire dans les langues afro-asiatiques. On retrouve ainsi des mots indo-européens, dravidiens, burushaski, altaïques, turciques, finno-ouraliens, kartvéliens, basques, mongols, toungouse-manchou, samoyèdes, chinois, tibétains, annamites, japonais, coréens, akkadiens, sumériens, hittites, élamites, hébreux, arabes, wolof, oromo, berbères, kouchites, afro-asiatiques qui témoignent de l'existence de cette langue eurasienne originelle issue des premières migrations venues d'Afrique par le plateau iranien. Ces mots sont principalement des verbes courants, des mots de base, des termes de parenté, des noms d'animaux, des termes agricoles et liés à la nourriture, des mots liés à la nature, des noms de parties du corps, des nombres, des noms de couleurs, des mots liés à la vie, à la naissance et à la mort, des mots liés à la religion, des mots liés à la vie quotidienne, des termes liés au pouvoir et à la guerre.

My Swadesh list, established on the basis of my study DID INDO-EUROPEAN LANGUAGES STEM FROM A TRANS-EURASIAN ORIGINAL LANGUAGE? AN INTERDISCIPLINARY APPROACH, published by Scientific Culture in 2022, which reached almost 10,000 reads on Scientific Culture, Academia and ResearchGate, and my new book Gauls from the East, which reached more than 12,000 reads on Academia and ResearchGate, regroups more than 100 Gaulish words stemming from my viewpoint from the original Eurasian language, as they can be found in various Eurasian language families, and even in isolate languages such as Burushaski and Basque and even in Afro-Asiatic languages. I could find Indo-European, Dravidian, Burushaski, Altaic, Turkic, Finno-Uralic, Kartvelian, Basque, Mongolic, Tungus-Manchu, Samoyedic, Chinese, Tibetan, Annamite, Japanese, Corean, Akkadian, Sumerian, Elamite, Hebraic, Arabic, Wolof, Oromo, Kushite, Berbere, testifying of the existence of this original Eurasian language stemming from the first migrations from Africa through the Iranian plateau. These words are mainly common verbs, basic words, kinship terms, animal names, agricultural and food terms, words linked to nature, names of body parts, numerals, color names, words linked to life, birth and death, religious terms, words linked to everyday life, terms linked to power and war…

DOI: 10.21276/sjahss.2017.5.9.6 Abstract: The paper explores the possibility of integrating faith and the learning of music against the background of opposing worldviews in the contemporary society. This paper will concentrate on the Christian faith whose basis is the bible. The bible is believed to be the word of God that defines a Christian’s lifestyle in all his/her operations in spheres of life. From the time of great philosophers like Socrates to the current time of postmodernism, knowledge and truth has kept on evolving as each new movement challenges the other. But the word of God still stands as the truth as it comes to pass in due course. In Mt. 5:18, Jesus says, “For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished.” This makes the word of God credible and reliable in informing a Christian’s life and influencing the learning of music. Music is one of the forms of art designed by God for His glori...

While there is a tendency to use the word imaginary loosely in the broader social sciences, often referring to the unrealistic and irrational realms of life, its value as a political currency is palpable. This paper offers takhayyul (tahayyul/تخيل) as a heuristic concept to study imaginative elements in populist Islamist movements. Takhayyul refers to the terrestrial imagination that is realistic and worldly yet also prophetic. It informs doxastic thinking and political action and offers a particular relationship with reality and the ability to comprehend and expand possibilities. This paper explores how this non-Eurocentric theory evolved in the geography that it studies, the Balkans-to-Bengal Complex. In order to develop a theory that can encapsulate the nuances embedded in the intangible aspects of political formations including the imaginaries, cosmological references, and emotive attachments, this paper argues that it is essential to centralize theories that emerge from the very geographies we are ethnographically and historically focusing on.

İslâm ahlâk kültüründe istikametin önemi büyüktür. Kur'ân ve sünnette, istikamete sıkça vurgu yapılmıştır. Buradan hareketle çalışmada; maddi ve manevî bütün işlerin kemal derecesine yükselmesini sağlayan istikamet kavramının semantik sahası ele alınmış, bu kavramın sadece sözlük ve câhiliye dönemi şiirlerindeki verileriyle yetinilmemiş, ayet ve hadislerde ona yüklenen yeni anlamlar da ortaya konulmuştur. Metodik olarak önce doküman analiz yöntemiyle istikamet kelimesi ve türevlerinin geçtiği otuz dört rivayet tespit edilmiş, sonra bu rivayetlerde geçen istikamet kelimesinin Hz. Peygamber (s.a.v.) tarafından ilk muhataplarına hangi manalarda taşındığı irdelenmiştir. Hz. Peygamber'in (s.a.v.) söz konusu lafzı din diline aktarırken hangi kaynaktan yararlandığı da ayrıca sorgulanmıştır. Neticede hadislerde, istikamet lafzına Kur'ân'dan mülhem yeni anlamlar yüklendiği görülmekle birlikte istikametin 'kalp, dil, iman, ahlâk, din ve siyasette istikamet' gibi birden fazla şekillerine de rastlanılmıştır.

A dabber from the last centuries BC bears an inscription of the owner and four graphic units. One of these prove that the so-called triratna symbol was originally not a symbol at all, but a monogram that can be read as namo, "veneration". The other three, fish, flag, and rotating star, have parallels in artistic expressions of many religious communities of ancient India. The fish can be used to understand part of the historical role of the cave ensemble at Barabar, while the rotating star throws light on the world of Indra in the art of Sanchi and Gandhara.

Loitsurunouden, sanaston ja murretarinoiden käsitys noita/tietäjälaitoksesta ja suomalaisen samanismin juurista. Käsitelty mm.
- tekstigenetiikkaa
- noituustutkimuksia
- Kalevalan hahmorakennetta
- taikuussanastoa
- murretarinoita noidista, velhoista, silmänkääntäkistä
- maanpitävän loitsu mallirituaalina
- viitasaarelaisen tietäjän repertuaarianalyysi
- reisteri (rekisteri) tutkimumenetelmänä

PREFAZIONE Con questo studio affrontiamo la quarta delle Upanishad più importanti: laAitareya Upanishad, una delle dieci Upanishad maggiori per le quali Sri Aadhi Sankara ha scritto un commento, che è uno dei più lunghi. Essa contiene uno dei quattro Mahavakhya scelti distribuiti su quattro Veda, esattamente "Prajnanam Brahma (La coscienza è Brahman)". Questa è una delle poche Upanishad di cui conosciamo l'autore, Rishi Maheedasa Aitareya; da lui prende il nome l'Upanishad. Abbiamo un aneddoto riguardante la vita del giovane Maheedasa. La madre era una Rishi e si chiamava Itara , che significa "l'altro uno"; questo nome, presumibilmente, le era stato dato perché l'altra moglie era di una casta arretrata, del Brahmina Vishaala. Al bambino di 5 anni fu consentito sedersi sul grembo del padre durante una cerimonia ad Avana, presumibilmente perché sua madre era l'altra moglie del padre. Il ragazzo si sentiva depresso, andò da sua madre e le comunicò la sua depressione. Questo disturbò la madre, una vasaia, che pregò la sua Ishta Devata, Dea Terra; la Dea apparve, pose il ragazzo in un seggio celeste, lo sviluppò allo stato fisico, elevando anche la sua mente, e gli insegnò la Sapienza Divina. Il ragazzo crebbe fino a diventare un grande Rishi , e acquisì il nome ' Maheedasa ' che significa "servo di Madre Terra". Swami Chinmayananda scrive nella prefazione al suo commento su questa Upanishad: "Una Divinità raggiunta da un figlio della Terra è il nostro Aitareya e l'Upanishad è il canto della nostra cultura indù che si solleva da una capanna della baraccopoli". Aitareya Rishi si è evoluto fino al Karma yoga, all'Upasana yoga e al Jnana yoga mediante i rituali, sia per l'Aitareya Aranyaka condotta con Upasana sia per l'Aitareya Upanishad condotta con Jnanam. Per questo noi consideriamo l'Aitareya Upanishad come parte di Aitareya Aranyaka, che discende da Aitareya Brahmana. Si tratta di una piccola Upanishad composta di 33 Mantra raccolti in 5 sezioni, a loro volta raccolte in tre capitoli. L' Upanishad è in forma di prosa. Inizia con una invocazione alla pace, Shanthi Mantra, che è esclusiva del Rig Veda e appare alla fine di questa Upanishad come sezione separata. Questa preghiera è molto bella, particolarmente per gli studenti spirituali e i cercatori che, attraverso questa preghiera, cercano Jnana yogyatha prapthi, Jnana prapthi, Jnana Nizza prapthi e prathibanda nivrritti. Lo studente prega dapprima il Signore per l'armonia fra il suo pensiero e la sua parola cioè "quello che dico è quello che penso, e quello che penso da solo è ciò che dico". Questo è un valore molto, molto importante, perché l'insegnamento upanishadico è in forma di dialogo e nel dialogo, i due organi svolgono entrambi un ruolo importante. Un organo è la mente che riceve il messaggio, l'altro è il discorso che fornisce il messaggio. Pertanto, questi due organi sono sullo stesso piano. Lo studente prega dapprima per trovare la forza interiore per vivere ogni momento della sua vita in salutare armonia frale sue onde mentali e le espressioni verbali; in secondo luogo, egli prega affinché Brahman si riveli a lui attraverso BrahmaVidya, che significa successo nel suo studio. Questo è ribadito chiaramente nelle successive preghiere, nelle quali spiega chiaramente l'insegnamento che dovrebbe ricordare per il quale spende tutto il suo tempo nello studio, cioè Sravanam, Mananam e Nitidyasanam soltanto, senza distrazione, fino a quando esso sia compreso e assorbito. Lui prega anche che gli sia concesso di parlare soltanto in verità. Può essere vyavaharika o Paramarthika, a seconda sul contesto, ma mai falsità. Cerca la protezione del Signore per il successo nel completamento degli studi e anche la protezione per il suo Guru, dal quale deve imparare.

This paper critiques substitutionary atonement in Christian theology from a moral philosophy perspective, arguing that punishing the innocent undermines divine justice. Alternative models emphasize moral transformation and liberation over vicarious punishment. A contrasting Abrahamic narrative affirms repentance and guidance as sufficient for redemption, offering a more ethically coherent vision of salvation without the need for sacrificial death.

“I rituali di fondazione nel mondo etrusco tra storia romana e archeologia. Problemi di metodo e prospettiva storico-religiosa” offers an innovative investigation into the rituals that accompanied the birth of Etruscan settlements, often overshadowed by the tradition surrounding the foundation of Rome. Drawing on new archaeological data and a historical-comparative approach, this volume presents a methodological reassessment that distinguishes Etruscan specificities from Roman models. Through the study of augural platforms, foundation pits, “sacred” boundaries, and the extra-human entities involved in these rites, the book restores interpretative autonomy to Etruscan culture, highlighting its ritual diversity and complexity while demonstrating the potential of interdisciplinary dialogue between Archaeology and the History of Religions.

GRONINGEN -Christenen moeten hun opstelling in de wetenschap niet langer laten bepalen door het zoeken naar alternatieve, christelijke vormen van wetenschap. Die benadering is achterhaald, zei prof. dr. J. Hoogland gisteravond in Groningen tijdens een dispuutavond van Sola Scriptura*, de Groningse afdeling van de CSFR*.

This study advances our understanding of modesty practices within religious groups by examining mixed-gender groups among Old Order Amish in Lancaster County, Pennsylvania, and Ultra-Orthodox Jews in Israel. Through ethnographic participant observation and semistructured interviews, my research addresses three questions central to understanding modesty practices: How do members of these religious bodies define and enforce acceptable practices of modesty and body management in mixed-gender settings? What mechanisms transmit written and unwritten rules within these groups? And how do religious leaders and texts shape modesty discourse and practices? Drawing on Hobsbawm's differentiation between old and invented traditions, this comparative analysis reveals that Amish modesty manifests primarily through behavioral practices and parent-to-child transmission, while Ultra-Orthodox modesty encompasses both behavioral practices and formal discourse, relying on texts and books alongside interpersonal transmission. These findings suggest that Amish modesty represents largely an old tradition, while Ultra-Orthodox modesty exemplifies primarily an invented tradition.

Researchers increasingly recognize that the mind and culture interact at many levels to constitute our lived experience, yet we know relatively little about the extent to which culture shapes the way people appraise their experiences and the likelihood that a given experience will be reported. Experiences that involve claims regarding deities, extraordinary abilities, and/or psychopathology offer an important site for investigating the interplay of mind and culture at the population level. However, the difficulties inherent in comparing culture-laden experiences, exacerbated by the siloing of research on experiences based on discipline-specific theoretical constructs, have limited our ability to do so. We introduce the Inventory of Nonordinary Experiences (INOE), which allows researchers to compare experiences by separating the phenomenological features from how they are appraised and asking about both. It thereby offers a new means of investigating the potentially universal (etic) ...

This article deals with several phenomena, quite different in their character and association with various academic disciplines (ethnology, folkloristics, history of religions and archaeology). They are discussed together due to a common component that permeates them – the human nose, and even more specifically – the insect (fly or bee) that stands on it. In this case, they are explored through a comparative, interdisciplinary and diachronic analysis in order to arrive at the essential meaning of each of them, which had remained incompletely resolved within the framework of the native academic disciplines that have previously studied them. First discussed are the folkloric (non-canonical) traditions about St. Tryphon belonging to the fields of ethnology, folkloristics and folk literature, where it is told that he had cut off his nose while pruning the vineyards. The study begins with a narratological analysis of the material, while undertaking its typologization and determination of the main characters. Noted subsequently are the key actions related to them, which mainly consist in the cutting of Tryphon’s nose that takes place while he is pruning the vineyard. Thereby, the suggested motivation is his implicit incest regarding the Virgin Mary (presented as his sister in these folktales), manifested through certain sexual insinuations addressed to her. Based on that, the author suggests to treat the cutting of the nose should as a symbolic castration which in traditional societies was as a common punishment for such or similar transgressions.

Keywords: Saint Tryphon, nose, phallus, incest, castration, fly, bee, grapes, pruning of the vineyard, wine, Attis/Agdistis and Cybele, Lycurgus, funeral mask, Trebenishte

n recent years, critical perspectives in the social sciences have highlighted serious issues with current research practices and made appeals for methodological reform. It has been noted, for instance, that psychological studies overwhelmingly rely on the use of an extremely limited sample pool (North American college undergraduates) to make generalizations about human nature. As it turns out, however, that sample pool is particularly atypical so much that both cross-culturally and historically it consists of outliers, as can be seen in numerous behavioral and cognitive tasks 2 . Another recently identified issue is what has come to be known as the replication crisis 3 , that is, the finding that the results of many classical social scientific experiments fail to replicate. This has dire implications, as it undermines the foundations of social scientific theories that had previously been thought to be solid. As a result of these realizations, there are now coordinated efforts to address these problems through expanding subject pools and systematic replication projects. However, I worry that these efforts are often misguided, because they do not address the underlying problem. At its core, the problem is one of ecological validity. It pertains to the relationship between the local and the global, between specifics

This article explores the theological and historical connections between the Ebionites, an early Jewish-Christian community, and the Christology presented in the Qur’ān. The Ebionites, who adhered to Jewish law while recognizing Jesus as a human prophet, rejected Pauline theology and the divinity of Christ. Over time, their beliefs evolved, with some factions accepting the virgin birth and viewing Jesus as the "Word of God" without attributing pre-existence or divinity to him. These theological positions bear striking similarities to the Qur’anic portrayal of Jesus (ʿĪsā), who is described as a human prophet, born of a virgin, and the "Word of God," yet distinct from divine sonship. The article also examines the influence of apocryphal texts, such as the Protoevangelium of James, on both Ebionite and Islamic narratives about Mary and Jesus. Furthermore, it highlights parallels between Ebionite practices and early Islamic rituals, such as ablution, prayer direction, and dietary laws. The study concludes that the Qur’anic Christology aligns closely with Ebionite beliefs, suggesting a shared theological heritage. By tracing these connections, the article proposes the concept of an "Ebionite-Islamic community," reflecting a monotheistic tradition that bridges early Jewish-Christianity and Islam. This comparative analysis sheds light on the evolution of Christological thought and its adaptation within different religious contexts.

The historiographical representation of Medieval India as a dark, stagnant and stationary has historically tarnished the image of an living civilization of being in the arms of Morpheus by creating a perception of legends and myths by its orientalist certitude. In spite of attempts to deconstruct such propositions in recent decades by scholars many secondary sources on Medieval Indian history largely remain to be unchanged. The geo-cultural permeation of “Deccan” as a unified cultural identity encompassing varieties of similarities through ideas and institutions explored under the Hoyasala-Kakatiya-Yadava periods, i.e. from 1006–1346, 1083–1323 and 1187–1317 from Dwarasamudra to Orugallu to Devagiri respectively. The primary aim and objective of this chapter is to highlight the many variables that synchronized the distinctive regional societies in the medieval history of India as history in transition and a history of transition. Deccan witnessed a period of progressive change from the eighth to the fourteenth centuries in contrast to a historiographical moribund entity. The Hoyasala-Kakatiya-Yadava evolved political systems and networks, extended agrarian settlements and commercial activities, constructed numerous sites and catered religious institutions. The growth of the regional societies is the most significant and outstanding feature of the Medieval Indian world which commands prominent recognition. 800–1400 AD expressed the expansion in the territorial spread of “historic” society in India, a civilizational legacy in the form of monumental structures and exemplary written documents, it changed the course and differentiated in forms propelling agrarian expansion and demographic increase. The diverse configurations synthesized local societies and their culture into a pan-Indic identity.

A structured summary of my study on verticality, this unfinished work seeks to move beyond the schematisation, tautology, and reductionism which pervades the discussion. These notes serve as a quick reference for those interested in the treatise.

The study presents a philosophical and phenomenological investigation of verticality as a cultural, physiological, and symbolic image, and challenges the idea that the schematisation of 'vertical metaphors' is completely arbitrary.

I attempt a pre-scientific, speculative, and interdisciplinary method, arguing that the experience of space is pre-linguistic and therefore requires a radically holistic approach.

Drawing notably on thinkers such as Jung, Von Franz, Bachelard, and Plotinus, I emphasise the phenomenological primacy of bodily engagement with gravity and spatial perception as foundational to the schematisation of vertical imagery.

Hopefully, this inquiry provides a richer understanding of how space, embodiment, and imagination converge in the landscape of verticality, and its influence in consciousness and culture.

This article reviews the various myths concerning the Sumerian - Mesopotamian Lilith and the astrological Black Moon. Popular misconceptions surround the interpretation of this astrological factor, and this can be traced to the metamorphosis of Lilith through history.

Este volumen representa el segundo de la colección Cultura animi, y tiene el honor de ser promovido por la Editorial Pandora, cuya difusión y diligencia han permitido que esta publicación colectiva salga a la luz. Las contribuciones que aquí se reúnen han sido elaboradas por docentes universitarios de pregrado y posgrado, ocupados en el estudio, la enseñanza y la investigación en Humanidades. El libro se encuentra destinado en sentido prioritario a un público académico y constituye un insumo bibliográfico de referencia para la enseñanza de la filosofía, de la historia, de la literatura, del derecho y de la teoría sobre la cultura. La metodología que ha sido empleada en cada uno de los trabajos que integran este proyecto es fundamentalmente de índole hermenéutica. Ello quiere decir que su modo de proceder, ante la dilucidación de los diversos temas, abordados por los respectivos capítulos, radica en la interpretación tanto de las fuentes primarias como de la bibliografía especializada, que han sido seleccionadas para su correspondiente análisis. El eje temático transversal del libro se asienta sobre la base de una reflexión actual acerca de los problemas universales que promueve la relación entre los conceptos de filosofía, de historia, de cultura y de humanidades, en orden a una comprensión de lo que ha sido el derrotero de la tradición occidental y de sus diversas corrientes especulativas a la luz del pensamiento clásico.

Buddhism in Latin America and the Caribbean is still a demanding field of esearch. Most of the existing studies are limited to specific countries, primarily Brazil and Argentina. The few publications that approach the issue within a broader geopolitical context such as Central America, South America, or Latin America do not have sufficient academic depth. The present article contributes to filling this gap. Based on an inventory of Buddhist centers and temples established in the region the article offers an overview of the current state and common denominators of institutionalized Buddhism in Latin America and the Caribbean.

Halk hekimliği, hayvanların kendilerini içgüdüsel olarak tedavi edişini gözlemleyen insanoğlunun benzer yöntemleri hastalıkların sağaltımında kullanmasıyla ortaya çıkmıştır. Şamanizm ve Orta Asya Türk kültürünün etkisiyle oluşan Türk halk hekimliği, yaşamaya devam ettiği topluluğun inanç sistemini, tecrübelerini, gözlemlerini ve kültürünü millî çerçeve içerisinde yaşatmaktadır. Birkaç yüzyıl öncesine kadar insanların tedavi olanaklarına kolay ulaşamaması ve modern tıbbın tam olarak gelişememesi gibi sebeplerle halk hekimliği oldukça önemli bir yere sahip olmuştur. Çalışmanın sınırlılığını oluşturan Kahramanmaraş ili, halk hekimliği inanç ve uygulamaları bakımından oldukça zengin bir kültüre sahiptir. Bu sebeple çalışmada ilk olarak Kahramanmaraş, farklı perspektiflerden ele alınmış ardından Türk halk hekimliğinin tanımı, tarihi, sağaltım yöntemleri ve Türk halk anlatılarındaki halk hekimliği unsurlarına değinilmiştir. Üçüncü bölümde yazılı kaynaklarda yer alan Kahramanmaraş halk hekimliği yöntemleri, kaynak kişilere yöneltilen 105 adet sorudan hareketle oluşturulan derleme sonucuna ve yöredeki sağaltım tekniklerine yer verilmiş, ardından Kahramanmaraş halk hekimliğindeki ocaklara değinilmiş, son olarak yöredeki tedavi yöntemlerine dair genel bir değerlendirme yapılarak tamamlanmıştır. Derleme ve tarama sonucu ortaya çıkan veriler Türk halk hekimliği sağaltım yöntem ve teknikleri içerisinde değerlendirilmiştir. Çalışmanın çerçevesi dahilinde ulaşılan ziyaret yerleri, şifalı sular ve tedavide kullanılan otların fotoğrafları ekler kısmında gösterilmiştir.

Our planet, like the history of mankind, holds countless mysteries and enigmas. Some were created by humans, others by Nature itself, but in one way or another, these issues have always worried people around the world. Today, we learn about one of the extraordinary mysteries of the Trypillia civilization, created by our distant ancestors thousands of years ago.
Born more than 6,000 years ago, a unique monument of calendar significance – the "Nebelivka disc," has concealed many secrets until now. This archaeological artifact of the majestic Trypillia civilization was discovered in 2012 during excavations of the Trypillia temple near the village of Nebelivka (Kirovohrad region, Ukraine). The "Nebelivka disc," lying since time immemorial beneath the ruins of the sacred complex, possibly represented only a small part of the sacred inventions reflecting the original unified system of beliefs about the Universe, now referred to in the modern world as the "Cosmological Religion," "Cosmic Religion," or the "Religion of Trypillia."
Over the years since the discovery of the ceramic "Disc," several researchers have tried to decipher its meaning, but so far none of the interpretations has received universal recognition. Researcher O. Zavalii proposed his own scientifically based version of the temple relic's decipherment, which has been recognized at both international and national levels. In his opinion, this monument of ancient culture is indisputable evidence that the people of the Trypillia era possessed astronomical knowledge and ancient technologies, which were a prerequisite for the creation of a "ceramic computer" for accurate calendar calculation.
Perhaps it is the key to the secrets of lost ancient technologies that enabled the Trypillians to construct astonishing temples integrated into the structure of astronomical events and the mystery of the solar year.
It is possible that the "Nebelivka disc" serves as an argument in favor of the fact that our scientific knowledge originated in that distant civilization, whose heirs we are.
The "Disc" from the Trypillia temple space deserves our attention because it represents the oldest calendrical message in human history, addressed to the entire world for all time. Therefore, it is not surprising that today, at least six millennia after its creation, this message has become a sacred communication in times of greatest turmoil.

Hinduísmo e Budismo são duas das religiões mais expressivas do mundo em número de adeptos. São, também, originárias de uma mesma região, o Subcontinente Indiano. Para além disso, ao longo do tempo, em especial nas etapas iniciais do Budismo, elas compartilham uma série de elementos teológicos e simbólicos. Mesmo assim, constituíram-se como sistemas religiosos próprios, com dinâmicas próprias, que, em muitos aspectos, não se misturam e até se opõem. Este artigo busca examinar as divergências substanciais entre Hinduísmo e Budismo. Para isso, propõe um trajeto circular, que parte das semelhanças entre ambas as religiões para além do lugar comum, para, então, ocupar-se das diferenças substanciais.

Georg Wilhelm Friedrich Hegel’s historical analysis of Buddhist philosophy not only fails as a sound interpretation of that tradition, it also well-exemplifies the Western practice of Orientalism as elucidated by Edward Said. I attempt to demonstrate this in three major parts: the nature of Orientalism as a concept and practice, the Orientalist analytical process that Hegel employs in judging Buddhism as well as religions in general, and how Hegel’s understanding does not work against a more charitably interpreted Buddhist defense. Moreover, I argue that the Orientalist erroneousness of Hegel’s reading deeply complicates his hierarchical philosophy of world history. 92 93 STANCE | VOL. 14 NOTE: THE HEADINGS WILL ALL BE NUMBERED WITH ROMAN NUMERALS

This article describes how negotiation between the Christian and Muslim students in public place at Langsa. The objectives of the study are twofold, namely: the reason of Christian students deciding Langsa as the place of study despite different social condition from their own place and the pattern of negotiation conducted by the Christian students. Negotiation identity theory and national choice theory are used to know the reason of Christian students pointing Langsa as the place of study. using qualitative method with the phenomenal approach, it is found that the tolerance and harmony interaction between Christian and Muslims student in public place at Langsa. The pattern of negotiation used in public place at Langsa is: functional biculturalism that respect the different identity. this pattern is more effective to gain the culture shock and get the interaction easily the Christian and Muslim students in public place at Langsa. Interaksi antar Agama di Kota Langsa. Tulisan ini menjelaskan pengalaman mahasiswa Kristiani bernegosiasi dengan mahasiswa Muslim dalam ruang publik di Langsa. Mendasarkan pada ruang sosial yang berbeda dengan kondisi mahasiswa Kristiani, pembahasan dimaksudkan untuk mengungkap alasan mahasiswa Kristiani memilih kuliah di Langsa yang berbeda kondisi sosial dengan daerah asalnya. Dengan menggunakan metode kualitatif dan pendekatan fenomenologis, didapatkan sebuah gambaran interaksi yang toleran antara mahasiswa Muslim dan Kristiani dalam ruang publik di Langsa. Adapun bentuk pola negosiasi yang dilakukan dalam ruang publik yaitu bikultarisme fungsional dengan menghargai identitas yang berbeda dengan aktor. Pola ini dianggap lebih efektif untuk menyelesaikan keterkejutan terhadap budaya baru dan memudahkan berinteraksi mahasiswa Kristiani dan Muslim dalam ruang publik di Langsa.

This book's unique features provide readers with the necessary information to become acquainted with Islam without overwhelming them with too many details. It quotes at length from the Qur’an and the Hadith, and it includes several charts dealing with Authority and Tradition in Islam, the Ninety-Nine Names of Allah, the Historical Development of the Sects of Islam, the Islamic Prayer, and Islam's Heartland..

Master of Arts, May 10 th 2008 (B.S., Troy University 2004) 74 Typed Pages Directed by James Ryan My thesis investigates Thoreau from a Jungian perspective, concentrating primarily on Walden, with additional analysis of Thoreau's biography and A Week On the Concord and Merrimack Rivers. I apply Jung's concept of archetypes (specifically, the Anima, Shadow, and Self archetypes) to the self-made American mythos that Thoreau intended to establish, using as a starting point the popular trope of Thoreau as an "American romantic" in order to investigate the intersection of American transcendentalism and Jungian therapy, in which one seeks to arrive at a true sense of Jungian Self. Overall, this work seeks to re-contextualize Thoreau's psychology, following his account of his own transcendence and processing it in terms of Jung's depth psychologyspecifically, linking the Jungian concept of individuating into a true sense of Self. v MLA Style Manual and Guide to Scholarly Publishing (2nd ed.

The Tamil historian, public intellectual, political leader and practitioner of Siddha medicine, Pandithar Iyothee Thassar (1845–1914), inaugurated a millennial anticaste historiography of India. Here I use the term ‘millennial’, following scholarships on Thass, to index the century-long history, between the mid-nineteenth and mid-twentieth centuries, of Tamil anti-caste thought. Through scholarly and creative engagement with ancient Buddhist thought, the Tamil language, and the Tamil literary
archive, Thass re-conceived India’s history as simultaneously global and local, equally a part of an evolving world community and an intimate vernacular dwelling. His was not only an anti-caste critique but an imagination of an open and egalitarian community, altogether indifferent to the caste provenance. This chapter studies Thass’s idiosyncratic
textual experiments with the figurations of the Buddha and Buddhism, with special attention to the ways in which it was distinct from Orientalist and nationalist modes of historicizing the Buddha as a fully integrated aspect of India’s civilizational inheritance.

Religious traditions and communities are arenas of ideological and political struggles. They consist of factions that dispute theology, morality, law, mysticism, messianism, militancy, innovation, authority, ritual, canon, mission, inclusion and exclusion, and many other issues. Religious disagreements are often intertwined with social and political power struggles, as factions compete for followers and seek to consolidate their influence and gain dominance. In some cases, ideological and political disputes lead to schisms and the formation of new sects, while in other cases they are resolved through implicit mutual recognition, and communal cohesion is preserved. Such dynamics have played crucial roles in the history and evolution of religions in all ages. For the 2025-26 academic year, the Center for the Study of Conversion and Inter-Religious Encounters (CSoC) at Ben-Gurion University of the Negev will focus its activities on intrareligious disputes and divisions. Research students working on any of the world's religions or on comparative religion -whose work is rooted in disciplines such as Religious Studies, History, Sociology, Anthropology, Psychology, Cultural Studies, Literature and the Arts, Conflict Resolution and Management -are invited to submit research proposals related to at least one of the following topics: 1. Case studies of doctrinal and moral disputes, their socio-political contexts, and/or consequences. 2. Case studies of disputes concerning religious law and practice, their socio-political contexts, and/or consequences. 3. Disagreements regarding canonical literature and its interpretation. 4. Religious wars and their interplay with politics. 5. Tolerance and intolerance in handling disputes; mechanisms for dispute resolution within religious traditions. 6. Transformation of disputes into accusations of blasphemy or heresy, leading to the emergence of new religious movements. 7. Historiography of religious disputes and divisions. 8. Ethnographic studies on the formation of new religious communities. 9. Gender perspectives on intra-religious disputes and divisions. 10. Struggles over religious authority. Raya Even-David Administrative Manager, * The Center for the Study of Conversion and Inter-Religious Encounters * JEWTACT project funded by the ERC