bluuebunny/crossref_metadata_2025_split huggingface dataset:
Avatara and Sakti : Traditional symbols in the Hindu renaissance
Authors: Sharpe Eric 
Published: August 2018

The Hindu Renaissance is commonly regarded as having begun seriously in the 1870's, consequent upon the foundation in 1875 of the Ārya Samāj in the West of India.' But this is in many ways a date of convenience. The roots of the movement go back, particularly as far as Bengal is concerned, to the time of Rammohun Roy, when on the one hand there was created a serious, though small-scale. Hindu reform movement, and on the other there was introduced into Calcutta the remarkable catalyst of Western education. Hindu reform and Western education were closely linked for the greater part of the nineteenth century. The early Hindu reform movements to a very great extent shared the same characteristics: small-scale and elitist, they were not designed to appeal, and did not appeal, to the masses. The Brāhma Samāj, for instance, never succeeded in achieving popularity; it began and continued very largely as a somewhat rarefied worship-society. But the years between 1893 and 1897 were the years of Swāmi Vivekānanda's "mission" to the World's Parliament of Religions in Chicago and his tours in the countries of the West. Perhaps it was in the figure of the Swāmi that the Indian national movement found its first powerful human symbol.
Conditions for the spread of the Peyote cult in North America
Authors: Hultkrantz Åke 
Published: August 2018

As is well known large parts of native North America with the Prairies and Plains in the middle of the continent as the centre of diffusion have constituted, since the end of the last century, the scene of a nativistic Indian movement, the so-called peyote cult. The peyote cult—or, as it should have been called, the peyote religion — is named after its central cultic action, the consumption (by eating, drinking or smoking) of the spineless cactus peyote (Lophophora williamsii). This cactus that may be found growing wild along the Rio Grande and in the country south of this river contains several alkaloids, among them the morphine-like, hallucinogeneous mescaline. In pre-Columbian days peyote was used in connection with certain public ceremonies among the Indians of Mexico, for instance, at the annual thanksgiving ceremonies. In its modern form the peyote ritual constitutes a religious complex of its own, considered to promote health, happiness and welfare among its adepts. The two major questions are: what were the conditions for the diffusion of the peyote cult? What particular factors accounted for the spread of the cult to just those areas that were mentioned above, and for its obstruction in other areas? The change in the North American Indian situation at the end of the nineteenth century supplied new facilities for religious innovations and for the introduction of a foreign religious movement, the peyote cult.
Ecstasy and vision
Authors: Hultgård Anders 
Published: August 2018

In this paper we shall present some observations on the role played by ecstasy in the activity of the seer, as he emerges in ancient Jewish and Iranian texts. In the Jewish religious literature of the Hellenistic-Roman period, visions are described on almost every page, and visions were the most important means of divine revelation. Specific techniques for inducing the ecstatic state are not recorded in the Jewish sources. Some elements in the pattern leading up to the vision may be interpreted as parts of a method for inducing the final ecstasy; i.e. fasting and prayer. The Iranian material shows clearly the importance of ecstasy in the activity of the seer. The ecstatic seeing also means that the visionary shares with Ahura Mazda a divine quality, the "wisdom of omniscience". The granting of the "wisdom of omniscience" appears as a temporary and it conveys to the visionary a supernatural seeing. There is evidence to suggest that chanting was an important method of inducing ecstasy within the early Zoroastrian community. We do not find in the Jewish material a clear correspondence to the Iranian notion of "omniscient wisdom".
The position of the individual gods and goddesses in various types of sources - with special reference to the female divinities
Authors: Mundal Else 
Published: August 2018

In the written sources the gods are arranged in a patriarchal family structure with Odin on the top. If we try to rank the gods in order of precedence on the basis of the number of instances in the toponymic material, Odin would be found a good way down the list. Generally, we should expect gods connected with the cult of fertility and the agricultural society to be overrepresented in the toponymic material in comparison with a god of war. If we consider our literary sources and ask which of the goddesses' names are most frequently used as basic words in kenningar for women, we see that many of the more "unknown" goddesses are very well represented in this material. In the toponymic material, it was the leading goddess who was considered to be the leading god's wife, but not necessarily. Both Frigg and Freyja belong to the type of fertility goddess.
On divination: an exercise in comparative method
Authors: Podemann Sørensen Jørgen 
Published: August 2018

Some comparative methods aim at establishing universals, others seek human causes that will account for cross-cultural or transhistorical resemblance. The sole aim of the comparative method presented here is to improve our questionnaire. All theories, including those claiming universals, contribute to our professional questionnaire; and that is how, in spite of the theoretical monsters we have to kill every year, our discipline has been making some progress throughout its history. Time may have come, then, to concentrate our comparative endeavours on questions to ask. Divination is the production, observation and interpretation of signs in order to obtain a religious basis for decision and action. This working definition excludes ecstatic prophecy and straightforward clairvoyance and concentrates on what is sometimes called inductive divination. We shall consider a few divination systems from different parts of the world', but before doing so we should make clear what we are after. If we want to arrive at an idea of divination as a religious pattern, we should study the structure and content of each divination procedure, giving priority to the question of how it makes sense to its users as a true basis for making decisions.
Rooms of their own: old rituals in new settings: women between Sufism and Islamic activism in contemporary Istanbul
Authors: Raudvere Catharina 
Published: August 2018

This paper deals with how rituals, deeply rooted in local tradition, can be used to legitimize new forms of activism in complex modern societies. The empirical material comes from fieldwork in Istanbul, where the author has studied a small Muslim women's group. The women have organized their activities in the form of a religious foundation, offering regular prayer meetings and basic religious education to other women in the vicinity. The women's use of the term vakif comprises both the formal organisation and the meeting place as such. The weekly performance of the repetitive and intense zikir-prayer constitutes the core of activities and the teachings of the leading women and their theology is clearly based on sufi, tasavvuf, thought. They identify themselves as the keepers of sufi traditions, but without any formal connection to any established order, tarikat. Many of the formal aspects of their religious life follow established patterns, but the social and cultural setting in the mega-city of Istanbul is a novelty. From the conditions of modern urban life follows a wider complexity in individual intention and interpretation of the rituals.
Ritual orders and ritologiques: a terminological quest for some neglected fields of study
Authors: Stausberg Michael 
Published: August 2018

The topic presented in this paper lies at the crossroads between ritual studies and ritual theory. In order to get an idea of the field of study, it may be useful to distinguish between the following general approaches to the study of ritual. To begin with, ritual theory in the strict sense, i.e. with explanatory ambitions etc., tends to focus on RITUAL as such: what IT is, what IT does, how IT works ("functions"), and why IT is as it is.Softer varieties of ritual theory, e.g. approaches that wish to foster a better "understanding" of what goes on when rituals are being performed, may focus on RITUALS in a semi-empirical and semi-theoretical fashion. As a matter of fact, to a large extent ritual "theory" seems to be the result of theoretical reflections on matters of empirical research. Apart from that, we find studies of this and that phenomenon (e.g. time, space, violence, aesthetics, media, etc.) in relation to rituals ("ritual and time", "ritual and space", etc.). Then, of course, we have a good dose of studies on different "types", "classes", or "groups" of rituals. Most popular, (in the absence of any statistical evidence), are studies of "sacrifice", "rites of passage", and "initiations", with "healing rituals" and "pilgrimages" as ever more successful runner-ups. Correspondingly, there is a number of studies about any variety of any class of rituals among the so-and-so people ("initiation among the NN"). Moreover, there are plenty of books about the rituals of this and that religion or people — in colonial times often published under such titles as "The customs and ceremonies of the NN". Last but not least, there is an overwhelming amount of studies devoted to the presentation or analysis of single rituals.
"What shall I do? The more I kill the greater becomes their number!": the suppression of Anabaptism in early sixteenth century
Authors: Kottelin-Longley Margot 
Published: August 2018

The Anabaptist movement was a ‘common man’s reform movement’ in Luther’s Europe. The Anabaptists wanted to reform the church according to New Testament guidelines more radically than either Luther or Zwingli were ready to do. For example, they baptised adults instead of infants, because they had observed that only adults were baptised in the Gospels, including the baptism of Jesus. In reformation Europe any adults baptised by these reformers would have already received baptism as infants. It was this practise of re-baptising members of the Catholic Church that gave them the name ‘Anabaptists’. ‘Re-baptism’ was a heresy deserving death, and to classify these radical reformers thus made them legally subject to execution. In this article the author first explains what she means by the ‘Anabaptist movement’. This includes an introduction to early Swiss Anabaptism and to the way in which it was speedily persecuted by the religious authorities. This persecution caused flight and that in turn caused the movement to spread. As the number of Anabaptists increased to thousands, so did the persecution by torture and death. Stories of some Anabaptist martyrs are recounted during the course of this article. The author also looks at the various justifications for the burning of heretics, as well as at the corresponding theological understanding by those who were burned.
Social conflict and sacrificial rhetoric: Luther’s discursive intervention and the religious division of labor
Authors: Roberts Christopher 
Published: August 2018

‘Sacrifice’ is a religious term whose use extends far beyond the church door. People from all walks of life speak of ‘sacrifice’ when they want to evoke an irreducible conflict in the relations between self, family, and society. In America, hardly a speech goes by without political leaders insisting upon the necessity and virtue of sacrifice, but rarely will they clarify who is sacrificing what, and to whom. Indeed, this is not only an American phenomenon, as a number of recent texts examining ‘sacrifice’ as a term in various national discourses have shown. Such a political and economic deployment of a religious figure demands interpretation, for not only does the rhetoric of sacrifice span the globe, it constitutes a problem with a long genealogy. As a key moment in the Western segment of this genealogy, this article examines the way that Luther’s exegetical work rhetoricalized sacrifice, and, in doing so, constructed a new discursive position, the pastor as anti-sophist, or parrhesiast, in the religious division of labor.
A second Christian Rosencreuz? Jacob Böhme’s disciple Balthasar Walther (1558- c. 1630) and the Kabbalah. With a bibliography of Walther’s printed works
Authors: Penman Leigh 
Published: August 2018

In the eighteenth chapter of his commentary on Genesis, entitled Mys­terium Magnum (completed 1624), the Lusatian theosopher Jakob Böhme (1575–1624) made a startling declaration concerning the reception of the Ten Commandments atop Mount Sinai. According to the account of Exodus, God had commanded Moses to hew two tables of stone upon which He would inscribe the text of the Decalogue for the instruction of His chosen people. This Moses did, ‘and it came to pass... Moses came down from Mount Sinai with the two tables of testimony’ (Ex 34:29). Böhme’s account, however, differed significantly. For, according to the cobbler, the text of the new covenant was not recorded on ‘two tables of stone. Already during his lifetime, Böhme had been persecuted on several occasions by Lutheran authorities in his home-town of Görlitz on account of his enthusiastic tendencies. In 1613, following the distribution of manuscript copies of his first work, Aurora, Böhme was forbidden to record or further disseminate his ideas. In 1624, the local pastor Gregor Richter accused him of being the Antichrist.
Bob Dylan and religion
Authors: Häger Andreas 
Published: August 2018

This article, which is located within the field of research on religion and popular culture, is a discussion of the relations of one particular rock artist, Bob Dylan, to religion. Religion can be seen as a recurring topic in Dylan’s work—particularly during a period at the end of the 1970s and beginning of the 1980s, often referred to as his ‘Christian era’—and also in the discourses around him. This article explores how the topic of religion appears in discourses around Bob Dylan. In this article one particular aspect of the connection between religion and popular culture is looked at: the construction of certain artists or stars as religious figures, and more specifically Bob Dylan as a case. The author does not try to discover whether Dylan is religious or not; or which religion he possibly adheres to. Rather, the author looks at how rock artists and in this case Bob Dylan are ‘constructed’ as religious figures.
Facebook as a monastic place? The new use of internet by Catholic monks
Authors: Jonveaux Isabelle 
Published: August 2018

Although Catholic monasteries are theoretically out of the world, monks and nuns more and more use the internet, both for religious and non-religious reasons. While society at large often takes it for granted that monks are out of modernity, monastic communities have been adopted media from relatively early on, and we cannot say that they have come late to its use. The internet can offer monasteries a lot of advantages because it allows monks to be in the world without going out of the cloister. Nevertheless, the introduction of this new media in monasteries also raises a lot of questions about the potential contradictions it poses with other aspects of monastic life. The paper seeks to research the use of the medium by monks and nuns even in their daily lives, and attempts especially to investigate the potential changes it brings to monastic life.
Contexts of offerings and ritual maize in the pictographic record in Central Mexico
Authors: Mazzetto Elena , Moragas Segura Natalia 
Published: August 2018

The objective of this article is an initial enquiry into the evidence and classification of the offerings of maize in Central Mexico from the Classic period to early colonial times. In order to achieve this goal, we will analyse the presence of maize in Central Mexico according to the evidence found in mural paintings and some pictographic codices. Two Mesoamerican cultures will be considered to achieve our analysis: the Teotihuacan and Mexico-Tenochtitlan. Maize was instrumental in the performance of daily rituals and in the diet of these ancient Mesoamerican cultures and the cereal also had sacred connotations in pre-Hispanic, colonial and contemporary narratives. We suggest this by reading the iconographic and symbolic representations of corn in the form of seeds and pods, or as an ingredient in cooked foods which are represented in the mural paintings of Teotihuacan as well as some codices of the post-Classic Nahua tradition. These methodological enquiries reveal evidence of a cultural continuity in Central Mexico as a contrasting perspective on the archaeological and ethno-historical period.
Habaneros and shwarma: Jewish Mexicans in Israel as a transnational community
Authors: Kershenovich Schuster Paulette 
Published: August 2018

Food is the cultural expression of society food as a marker of class, ethnic, and religious identity. What happens when the location changes? Does food continue to play such an important role or do other cultural nodes take over? Do layers of traditions, adaptation and cultural blends emerge? This seems to be the case with third and fourth generation Mexican Jews who have moved to Israel. Not only have they brought their spiritual and cultural connections from Mexico, their birth country; they have also brought the food experiences of their great-grandparents and grandparents who were they themselves immigrants. Jewish Mexicans have transplanted their sense of community to Israel and in doing so they have also brought overlooked cultural interactions and unique food experiences. Are these simply by-products of religious and migration patterns? Or are there other elements that have affected this cultural hybridity?
Elaborating on ubuntu in a Johannesburg inner-city church
Authors: Hankela Elina 
Published: August 2018

The article was originally delivered as the speech of the winner of the 2014 Donner Institute Prize for Outstanding Research into Religion, and deals with some core findings of the research that won the prize, namely, the doctoral thesis Challenging Ubuntu: Open Doors and Exclusionary Boundaries at the Central Methodist Mission in Johannesburg. The author approaches the meanings of ubuntu (Nguni: humanity/humanness) in the context of a Methodist church that sheltered thousands of African migrants in its premises in the inner city of Johannesburg. Using ethnographic research methods, she analyses both the inclusionary message of humanity preached at the church and the exclusionary boundaries between the people who lived in the church and the local congregation that worshipped there. Based on the social dynamics of the church community, the author suggests the rules of reciprocity and survival as some of the socio-moral patterns that set the boundaries to the actualisation of the moral ideal of ubuntu in this context. Overall, the case of this particular church speaks to a broader discussion of the meaning of and limits to being human in one world.
TARİHİ OLAYLAR BAĞLAMINDA ABBÂSÎLER DÖNEMİ ALTIN VE GÜMÜŞ SİKKELERİ
Authors: AYDOĞDU Günnur 
Published: August 2018

Bu
çalışmada, günümüze ulaşabilmiş örnekler ışığında, Abbâsîler Dönemine ait
sikkelerin tasarım, kompozisyon ve uygulama anlamında kronolojik olarak
sergiledikleri temel değişim/gelişim aşamalarının belirlenmesi ve sonuçta
ilgili dönemin sikke basımı seyrinin somut olarak algılanabilmesi
amaçlanmıştır. İlaveten, sikkelerin siyasi, içtimai olayların aynası olduğu
gerçeğinden hareketle, üzerlerindeki verilerle ulaşılabilinecek bilgilere
değinilip, kaynaklar vasıtasıyla desteklenmeye çalışılmıştır. İslam sikkelerinin
mebzulen bulunması nedeniyle bu konuda başvurulan başlıca kaynak Kahramanmaraş
Müzesi örnekleri olmakla birlikte, diğer yayın ve web sitelerinde verilen
koleksiyonlardaki örnekler de dikkate alınmıştır. Emevîler döneminde Abdülmelik b.
Mervan’ın saltanatında 697 yılında yaşanan sikke reformu neticesinde basılan ve
üzerinde hiçbir figür bulunmayan, İslami ibare ve ayet içerikli yazı
kompozisyonlu sikke geleneği, Abbâsîler döneminde de devam etmiştir. Bununla
birlikte Abbâsî dönemine özgü belirgin farklar da göze çarpmaktadır. Abbâsî
döneminin başlangıç ve ilerleyen zamanlarındaki sikke uygulamaları değişiklik
gösterdiğinden, iki dönem halinde ele almak, süreci daha algılanabilir hale
getirecektir. Değişim/gelişim seyrini, başlangıcından Halife Me‘mûn’a kadar
olan dönem ve ilerleyen yıllarda kimi belirgin yenilikler nedeniyle Halife
Me‘mûn’dan itibaren olan dönem olarak incelemek, en azından takibin
anlaşılabilirliği bağlamında yanlış olmayacaktır. Ayrıca altın dinar ve gümüş
dirhemler üzerindeki yazı kompozisyonları da birbirinin aynı olmayıp bazı
değişiklikler göstermektedir. Günümüze
ulaşabilmiş Abbâsî dönemi sikke örnekleri kronolojik olarak incelendiğinde,
değişim/gelişim seyri açıkça ortaya konabildiği gibi, sikkelerde rastlanılan
ipuçları sayesinde, tarihi bilgilerle de bağlantı kurulabilmektedir. Bu da
birer tarihi vesika niteliğindeki sikkelere olan ilgiyi artırmaktadır. Bu anlamda, bilgi
teyidinin ötesinde yeni bilgi ve açıklamalara da ulaşılabilmesi daima mümkün
olduğundan, konuyla ilgili yapılacak çalışmalar pek çok bakımdan oldukça önem
arz etmektedir.
GÜNCEL TASARIM UYGULAMALARINDA YENİ BİR PARADİGMA: OYUNLAŞTIRMA
Authors: AKKEMİK Salih 
Published: August 2018

Son yıllarda daha sık
duymaya başladığımız Oyunlaştırma (gamification) kavramı iş dünyası başta olmak
üzere eğitim ve çok sayıda görsel tasarım disiplinine ait uygulamalarda
karşımıza çıkmaya devam etmektedir. Farklı uygulama alanlarında kullanılan bu
anlayışa göre insanların genel tutum ve davranışlarını değiştirerek problem
çözmeye yönelik daha eğlenceli uygulamaların tasarlanmasına çalışılmaktadır.
Bir motivasyon aracı olarak da kullanılan oyunlaştırma, oyun dünyasına ait
belirli dinamikleri ve özellikleri oyun dünyasına ait olmayan oyun dışı alanlarda kullanımı üzerine odaklanır.
Mobil cihazlar, İnternet ve sosyal medyanın da desteğiyle insanların oyun
tabanlı uygulamaları günlük hayatları içinde kullanmalarını arttıracak
oyunlaştırmanın kullanım fırsatlarını fazlalaştırmaktadır. Bu faktörlerden
mobil cihazların günlük hayat içinde kullanıcı açısından vazgeçilmez bir nesne
haline gelmesi ve mobil uygulamaların öneminin giderek artması da oyunlaştırma
kullanım pratiklerinin artmasına yardımcı olmaktadır. Başta görsel tasarım alanları olmak üzere çok geniş
çerçevede ele alınabilecek güncel tasarım uygulamaları, oyunlaştırmanın
kullanımı açısından yeni ve farklı alanlar oluşturmaktadır. Bu uygulamalar
içinde pazarlama çalışmaları, reklam ve
tanıtım faaliyetleri, e-ticaret uygulamaları, sosyal medya uygulamaları veya
farklı paylaşım platformları, sosyal sorumluluk projeleri, web veya mobil
uygulamalar gibi çok sayıda uygulama alanı oyunlaştırmanın kullanımı açısından
ele alınabilir. Kullanıcı sayısını arttırmak, insanları istenen aksiyona teşvik
etmek, motivasyonu arttırmak ve satış rakamlarını arttırmak gibi farklı
hedefler için oyunlaştırma çalışmalarından yararlanılmaktadır. Bu çalışmalar
kapsamında derecelendirme, rekabet ve ödüllendirme sistemleri gibi
oyunlaştırmanın temel özelliklerini yukarıda belirtilen tasarım çalışmalarında
sıklıkla görülmektedir. Bu çalışmada oyunlaştırmanın genel çerçevesi ortaya
konarak oyunlaştırmayı oluşturan temel özellikler yeni bir paradigma olarak
güncel tasarım uygulamalarında incelenmiştir. Çalışma kapsamında güncel tasarım
uygulamaları açısından oyunlaştırmanın yeri, önemi ve geleceği ile ilgili
değerlendirmelere yer verilmiştir.