bluuebunny/crossref_metadata_2025_split huggingface dataset:
Understanding the Multi-Ethnic Dilemma of African-American Muslims
Authors: Dannin Robert 
Published: November 2023

Abstract
The adoption of another people’s god always entails the adoption of their space and system of measurement.
Henri Lefebvre1
In the autumn of 1990 the Rabita al-Alam al-lslami (Muslim World League and World Supreme Council of Masajid [mosques]) embarked upon a program to create worldwide consensus in favor of the Saudi-American military coalition against Iraq. In the United States this took the form of a concerted effort to mobilize support among both immigrant and African-American and other indigenous Muslims, since the Rabita sought to avoid the possibility that demonstrators would initiate an anti-war movement that would jeopardize political support for U.S. military action in Kuwait. By September 1990 activists had already organized marches and rallies against Operation Desert Shield. With the support of the Saudi kingdom and Washington, Rabita set about mollifying the Islamic community. A delegation of American Muslims led by Imam Warith Deen Muhammad (fig. 10.1) went to Mecca on September 10 to attend a special conference to discuss the events in the Persian Gulf. The assembly received assurances from Saudi religious officials that the Qurʾan fully supported its decision to invite foreign infidel troops to defend the holy mosques of Mecca and Medina against Iraqi military aggression.2 Steps were also taken to initiate a broad public relations campaign. When the delegation returned, Rabita invited African-American and immigrant Muslim imams throughout the United States and Canada to Chicago to participate in another conference. To ensure a good turnout, it paid for their airline tickets and booked a block of hotel rooms in downtown Chicago.3
Muslims and the American Press
Authors: Noakes Greg 
Published: November 2023

Abstract
Islam and Muslims have become American media mainstays in the decade and a half since the Islamic Revolution in Iran. Hardly a week goes by without news of some breaking event in the Muslim world, and with it reams of explanations of Islam and Muslims for Americans. In spite of the air time and column-inches devoted to Islam and Islamic themes, however, the performance of the mainstream American press in the coverage of Islam, Muslims, and events in the Muslim world has been little short of dismal.1
Attention for Sale The Hidden Privileges of Class[This chapter was co-authored with Dr. Yale Magrass.
Authors: Derber Charles 
Published: November 2023

Abstract
Suddenly, a sharp, dry cough was heard, and they all looked around. It came from a tall supercilious-looking Rocket, who was tied to the end of a long stick. He always coughed before he made any observation, so as to attract attention. “Ahem, Ahem,” he said, and everybody listened As soon as there was perfect silence, the Rocket coughed a third time and began. He spoke with a very slow distinct voice, as if he was dictating his memoirs, and always looked over the shoulder of the person to whom he was talking. In fact, he had a most distinguished manner. “I am a very remarkable Rocket, and come of remarkable parents. My mother was the most celebrated Catherine Wheel of her day, and was renowned for her graceful dancing. When she made her public appearance she spun around nineteen times before she went out and each time that she did so she threw into the air seven pink starts.
On One’s Own: The Overburdened Self and the Need For Attention
Authors: Derber Charles 
Published: November 2023

Abstract
I have described dehumanizing patterns of interaction and attention behavior. To consider how change in these patterns might occur, several essential questions must be asked. To what degree can the allocation of attention be cooperative and mutually supportive rather than competitive? To what extent can a psychology oriented toward giving attention be realized? Can in­equalities in the distribution of attention be altered and definitions of social worth changed so that no group is regarded as unworthy of attention? For such changes in everyday behavior to occur, the larger society itself must be transformed.
Introduction
Authors: Haines-Eitzen Kim 
Published: November 2023

Abstract
Around the year 170 C.E., a resident of Oxyrhynchus in upper Egypt sent a friend a request for copies of several literary works: Make and send me copies of books 6 and 7 of Hypsicrates’ Characters in Comedy. For Harpocration says that they are among Polion’s books. But it is likely that others, too, have them. He also has prose epitomes of Thersagoras’ work on the myths of tragedy.
“I Copied Everything Letter By Letter” Locating the Copyists of Early Christian Literature
Authors: Haines-Eitzen Kim 
Published: November 2023

Abstract
Who copied Christian texts during the second and third centuries? A seemingly simple question occupies us for the duration of this chapter and the next. Since we have little direct literary evidence from Christian texts with which to answer this question, in this chapter we will begin with a broader question: Who copied texts in the Graeco-Roman world? As we shall see, the complex interplay of literacy, class, and status in the Graeco-Rornan world alerts us to the possibility that even this question itself requires nuance; indeed we will have to consider both who was able to copy texts and who did copy texts. According to the first-century B.C.E. anonymous author of the Rhetorica ad Herennium, the task of copying was not an honorable one; this suggests that those who were able to copy texts did not necessarily do so. In fact, we will see throughout this chapter the resources-namely, a wide range of slave and freed scribes - that permitted elites to avoid writing, and in particular copying. At the same time, the story of Hennas indicates that we cannot assume that only professional scribes copied texts. Hennas, in the only passage that depicts copying in second-century Christian literature, attaches no stigma to copying these sacred texts; to be sure, Hennas identifies himself as a slave at the opening of The Shepherd, but he does not indicate that he is a scribe. The juxtaposition of these two passages suggests that locating early Christian scribes may be more complex than it appears.
“Girls trained for beautiful writing, Female Scribes in Roman Antiquity and Early Christianity
Authors: Haines-Eitzen Kim 
Published: November 2023

Abstract
The complex portrait of Graeco-Roman scribes offered in the previous chapter conspicuously, and deliberately, failed to address an important dimension in the social history of scribes: the question of gender. All of the scribes we have explored thus far have indeed been male. Our investigations may well have seemed complete, for scholars have largely overlooked the presence of female scribes in the inscriptionary and literary evidence from the Graeco-Roman world. In omitting female scribes from the discussions of the transmission of ancient literature, scholars, on one level, simply replicate their disinterest in scribes more generally; if scribes are “mere copyists” they hardly deserve extensive treatment. As we shall see, however, there is an additional facet to the scholarly neglect of female scribes; the lack of an awareness of the extent to which there is evidence for female scribes has resulted in misunderstandings of the ancient literary references to female scribes.
“Make and send me copies” Private Scribal Networks and the Transmission of Early Christian Literature
Authors: Haines-Eitzen Kim 
Published: November 2023

Abstract
That early Christian texts were composed, reproduced, and disseminated during the second and third centuries cannot be disputed. Furthermore, the fact that soon after The Shepherd of Hermas was written, apparently in Rome, we find papyrus copies of the text in upper Egypt, quotations in Clement of Alexandria and Irenaeus of Lyon, and some forty years later a mention in the Muratorian Canon testifies to the widespread circulation of at least some early Christian texts. Early Christian texts indeed betray an active exchange of literature - letters, Gospels, accounts of martyrdoms, and so forth - between churches and between individuals, and we do not need to look far to find out precisely how these texts made their way from one church to another: Christian letters are replete with references to friends or associates who served as couriers (Rom 16:1; 1 Cor 16:10; Eph 6:21; Col 4:7; 1 Pet 5:12; 1 Clem 65.1; Ign, Phil 11.2 and Smyr 12.1). It appears that such exchanges of texts began with a simple request: “make and send us copies of the letters of Ignatius” the church at Philippi must have requested of Polycarp. Similarly, the fourth-century writer who asks for “the Ezra” offers us a glimpse into the processes of text circulation.3 Such requests were the impetus behind the copying of classical literature more generally, as the requests of our anonymous letter writers in upper Egypt and Cicero illumine. Classical and Christian literature alike appear to have circulated by the agency of social networks.
Humanism and Islamic Ethics
Authors: Goodman Lenn E 
Published: November 2023

Abstract
Normative Islam develops in three phases: the Qur’anic or scriptural phase; its elaboration in the f:iadfth, that vast literature of sayings and doings ascribed to the Prophet; and the comprehensive system of law (jiqh), which adds new tributaries to the stream, drawing anew on the ancient floodplain of ethical and juridical culture that had from the outset fed the wellsprings of Islamic norms. The first section of this chapter aims to consider the shape that Islamic practical ethics takes under the impress of scripture, tradition, legal theory and practice, and theological theories of action. Having done that, I’d like to focus on two key thinkers. The first is the humanist ethical philosopher, his­ torian, and courtier AI:imad ibn MuI:iammad Miskawayh (ca. 932-rn30), a learned and articulate exponent offalsafa and adab, the Islamic traditions of philosophy and literary culture. The second is the Sufi-inspired theologian, jurist, and philosophic critic of falsafa, al-GhazalI (rn58-rm), who spoke up as a friend of music in chapter 1. GhazalI’ s ethics builds systematically on Miskawayh’ s work, but with telling revisions for the fate of Islamic humanism.
Creating Space for Peace
Authors: Chupp Mark 
Published: November 2023

Abstract
The Escuipulas II Peace Accord, signed in August 1987 by all of Central America’s presidents, provided the impetus for major shifts throughout Central America, especially in the Nicaraguan conflict. The ac-cord included a cease-fire covering all armed conflicts in the region, steps toward free elections and pluralistic democracy in each country, amnesty for all irregular forces fighting against their own governments in the region, the end of all types of government aid to such forces, and an agreement that these forces could not use a base in one country to attack the government of another Central American country. The Mennonite Central Committee (MCC) actively engaged in a number of peacemaking efforts that gave flesh to the accords.
Central America drifted through uncharted waters. The persistent winds of the Cold War were waning. Years of armed conflict were coming to an end. What would peace look like? How would those who had turned into hardened enemies somehow live together again in the same country?
Justice as a Christian Virtue
Authors: Gilman James E 
Published: November 2023

Abstract
ONCE A CLUSTER OF CHILDREN approached the Hodja requesting that, in his wisdom, he settle a dispute that had arisen between them. One child said, “The four of us have gathered all the walnuts from under a tree; we have all shared equally in gathering them and would like to divide them equally among us. But when we do so, three walnuts still remain. It seems that one of us will be deprived of a walnut, but we do not know who it should be. How should we decide?” After some thought, the Hodja asked, “Do you wish God’s justice in this matter, or man’s?” The child replied, “I have seen man’s justice, how vengeful and uncaring it can be; I vote for God’s justice.”
Educating the Heart for Compassion
Authors: Gilman James E 
Published: November 2023

Abstract
As JESUS WALKS BY the Sea of Galilee he sees the fishermen brothers Simon and Andrew and says to them, “Follow me, and I will make you fishers of men.” Immediately they drop their nets and follow. Further on he sees two other brothers and calls them to follow, and immediately they leave what they are doing and follow. What does “following” Jesus entail? Among other things and most immediately it involves practical, on-site training for his disciples, a kind of apprenticeship. They travel with Jesus throughout the region of Galilee, observing, serving, and emulating him as he carries out his ministry of compassion (Matthew 4:18-25).
C
Authors: Andrews Tamra 
Published: November 2023

Abstract
Cancer is the fourth sign of the zodiac and the hardest to see in the night sky. In ancient Greece, the sun passed through this constellation on the summer solstice, the day the sun shone the longest. This event gave the crab a connection with the sun. The Egyptians saw in this star group their scarab beetle, a common symbol of solar birth. But other peoples saw a crab, and they found another solar connection. At the summer solstice, the sun appeared to hesitate, then to move backward across the ecliptic, its path across the sky. The crab exhibited a similar peculiarity of movement. It too appeared to hesitate, then walk backward across the earth like the sun walked backward across the sky.
N
Authors: Andrews Tamra 
Published: November 2023

Abstract
In the myths of India and southeast Asia, Nagas were serpents who inhabited rivers and pools and the waters believed to exist beneath the earth. The Nagas of Indian myth appeared either as cobras or as half cobra and half man, and they had the ability to change forms at will. Some of the Nagas, like Shesha, the king, drank a few _sips of Soma, gained immortality, and were worshipped as gods. But most of them were demons, powerful and dangerous and known to cause droughts and disturbances of wind and tide.
0
Authors: Andrews Tamra 
Published: November 2023

Abstract
The nature myths of Oceania include those told by the inhabitants of Australia, New Guinea, and the numerous islands that dot the Pacific Ocean. A large part of this area was sea and the other part land masses surrounded by sea on all sides, places where tribal people depended on the ocean for survival. Oceania had its gods of the earth and the sky and of the sun, the stars, the clouds, the winds, the fog, the rain, and the mist. It had its gods of volcanoes and its gods of fire. But the sea gods were perhaps the most numerous. The nature myths relied heavily on water symbolism, and the sea gods personified the natural forces that affected the ocean realm.
V
Authors: Andrews Tamra 
Published: November 2023

Abstract
Varuna was a complex deity in the Hindu pantheon, at first the supreme sky god and later the god of the oceans. In his original position as sky god, he was thought to possess infinite knowledge and acted not only as creator but also as divine judge, controlling the destiny of humanity and upholding the laws of the universe. Varuna kept his high position for only a short time, however. By the end of the Vedic period, he had surrendered his powers to Indra and become lord of the seas and rivers. As sea god, he watched over demons in the darkness beneath the waves, and he ruled from the western ocean from whence the rains blew to India.
Y
Authors: Andrews Tamra 
Published: November 2023

Abstract
Yggdrasil of Norse mythology was an enormous evergreen ash and a classic illustration of the world tree, a concept common to many European and Asian cosmologies. Yggdrasil marked the center of the world and it overshadowed everything in existence. Its roots delved into the Underworld and its branches spread over the sky. Its leaves became the clouds, its fruits the stars, and its trunk the support of the nine worlds that made up the earth, the sky, and the Underworld.
Introduction to Master Sheng-yen
Authors: Sheng-yen Master , Stevenson Dan 
Published: November 2023

Abstract
Chan master Sheng-yen (Shengyan, according to Pinyin romanization) is an expatriate monk from mainland China who has been teaching in Taiwan and the United States for over two decades now. To Buddhists of the Chinese diaspora he needs no introduction. He is author of numerous academic and popular works that are read widely by Chinese Buddhists; his Dharma Drum Mountain is one of the three largest Buddhist organizations in Taiwan; and he is a regular guest of communities in Singapore, Malaysia, and Hong Kong-and, more recently, mainland China-who are bent on seeking his guidance as a Chan master and Buddhist scholar. In Western countries he is less well known, partly for his lack of exposure but more likely for the misguided assumption in American and European circles that Zen (or “Chan” as it is properly known to Chinese) disappeared from China ages ago.
Meditation and the Principles for Training Body and Mind
Authors: Sheng-yen Master , Stevenson Dan 
Published: November 2023

Abstract
Meditation-above all, seated meditation-:-has always been one of the foundational practices of Buddhism. Sakyamuni Buddha realized supreme enlightenment while seated in meditation beneath the bodhi tree. When he set out to establish the teachings and convey this enlightenment to others, he organized the Buddhist path according to the three basic disciplines of purity in the observance of the precepts, or moral restraints (S. sila); meditative con­ centration, or samii.dhi; and wisdom, or prajfia.
The Five Methods for Stilling the Mind
Authors: Sheng-yen Master , Stevenson Dan 
Published: November 2023

Abstract
Buddhist literature contains many different techniques for developing samadhi and wisdom. The Hinayana, Mahayana, and Vajrayana teachings all have their respective systemizations. One of the most classic formulations of the meditative path is the scheme of the Five Methods for Stilling the Mind and the Four Stations of Mindfulness. When called upon to summarize Indian Mahayana and Hinayana teachings on meditation, Chinese Buddhist masters have often used these two formulations to provide an overview of the Buddhist meditative path. Together, they provide a good introduction to the basic principles that inform Buddhist meditation in all its different forms.
The Use of Gong’an and Huatou
Authors: Sheng-yen Master , Stevenson Dan 
Published: November 2023

Abstract
In the Recorded Sayings of Linji-a text alleged to contain the teachings of Linji Yixuan (d. 866), the Chan master from whom the Linji (J. Rinzai) line takes its name-we find several basic stratagems used by Linji and descendants in his lineage for the training of disciples.
Prerequisites for Chan Practice
Authors: Sheng-yen Master , Stevenson Dan 
Published: November 2023

Abstract
The Chinese term for practicing Chan is canchan, which means to investigate, engage, or dig into (can) the heart or living enlightenment of the Chan/Zen tradition (chan). It is often said in Chan that the door to Chan is “no door;’ the method of Chan is “no method;’ and the practice of Chan is “no practice.” There is a famous story about master Nanyue Huairang (677-744) and his student, Mazu Daoyi.
Introductory: Pilgrimage to Makka
Authors: Ruthven Malise 
Published: November 2023

Abstract
Every year during the season of pilgrimage or ‘Hajj’, about two million people converge on the holy places of Makka, Mina, Muzdalifa and ‘Arafat to participate in rites whose origins have been lost in the mists of antiquity. About one million of them come from overseas - 50 per cent from the Arab world, 35 per cent from Asia, 10 per cent from sub-Saharan Africa and 5 per cent from Europe and the Americas. The rest are from Saudi Arabia, most of them foreign workers.
Sects and Solidarity
Authors: Ruthven Malise 
Published: November 2023

Abstract
The divisions of Islam, in contrast to those of Christianity, have their origins in politics rather than dogma. This is not to say that dogmatic and theological questions do not form part of these divisions. However, the questions over which they first crystallized were political to the extent that they were primarily concerned with leadership of the community. Having a religious ideology built on the social foundations of tribalism, the Muslims expressed their aspirations first in the terms of group loyalty, and only afterwards in terms of the doctrinal and theological accretions surrounding these loyalties.
Spiritual Renewal
Authors: Ruthven Malise 
Published: November 2023

Abstract
If one could sum up in a phrase the essential difference between the two great western monotheisms, one might say that whereas Christianity is primarily the religion of love, Islam is above all the religion of justice. This does not, of course, mean that Christians are necessarily better at loving than Muslims, or that Muslim society lends itself more successfully to the realization of justice. A pessimistic view of religion would suggest exactly the opposite. The Christian imperative, ‘to love one’s neighbour as oneself’, is far too universal to be given practical application, except at a purely individual level. The admonition to ‘love one’s enemy’ takes little account of the social and political circumstances in which the majority of people find themselves. A very few Christians have found it possible to follow the conclusion of Christ’s teaching to the point where they become pacifists. The cruellest and most destructive wars in human history have been waged against each other by nominally Christian states.
Challenge from the West
Authors: Ruthven Malise 
Published: November 2023

Abstract
The casual visitor to modern Cairo will at first sight see little to distinguish it from other cities which have succumbed to the utilitarian banalities of the twentieth century. Apart from the river Nile, whose gleaming surface cuts a shimmering swathe through the geometrical patterning of blocks and tenements, it is a noisy, dirty, smelly place, a cacophanous confusion of pedestrians and automobiles, where the sensible tourist usually remains in the cool of a hotel lobby, only venturing out in an air-conditioned bus to visit the dozen or so sights recommended by the tour operators. One of the places on the tourist agenda is the bazaar area known as the Khan al-Khalili: a covered suq or traditional Arab market, where enterprising shopkeepers offer hand-crafted souvenirs for several times the price they fetch a few streets away. The customary bargaining rituals, according to which buyers and sellers arrive at an agreed and fair price, depend, of course, on a common knowledge of the market- something the tourist cannot hope to acquire in three days. The foreigner who wants to pick up a good bargain must take along an Egyptian companion.